whom Moses fled but an other and that this was the fourth change during his exile Orâ—s reigned 38. yeeres in whose latter yeeres Moses fled then after him succeeded Acengerâ—s 12. yeeres thâ—n Achâ—rus 9. yeeres then Câ—nâ—hres 16. yeeres who perished in the red sea Simler 2. But it is more probable that this Pharaoh that now died was that King from whom Moses escaped both for that the Israelites now at the change of the King cried unto God hoping to finde some alteration as men commonly doe looke for better times at the change of the Prince Pellican As also so much may be gathered by that which the Lord saith to Moses goe returne to Egypt for they are all dead which went about to kill thee that is both Pharaoh and all those that sought to revenge the Egyptians bloud whom Moses slew Iun. Iosephus also thinketh that this was the same Pharaoh from whom Moses fled unto Midian lib. 2. cap. 5. QUEST XXXIV Whether the cry of the Israelites proceeded from true repentance Vers. 23. ANd the children of Israel sighed for the bondage and cried 1. Some thinke that this crie of the Israelites proceeded not from any true repentance but from their present miserie and bondage And God heard their crie of his fatherlie pitic and clemencie as he often heareth the complaints of those which are worthily punished so the Lord had respect to Ahabs sackcloth and semblance of sorrow 2. But it is rather to bee thought that the afflictions of the Israelites had brought them to the knowledge of their sinne and specially of their Idolatrie which is mentioned by the Prophet Ezechi 20.8 And thus being humbled with fight of their sinnes for the which they were worthily chastised they make their complaint unto God Iun. Simler And this may appeare by their effectuall prayers which went up to heaven as proceeding from great contrition of heart and humilitie Ferus Wherefore Moses also maketh further mention Num. 20.16 shewing that at the instant humble suite of the Israelites the Lord sent his Angell to deliver them Iun. This crie therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them they are said to crie unto God in one verse and to murmur in the next Exod. 14.10.11 4. Places of doctrine 1. Doct. Of the divine providence Vers. 3. SHe tooke for him an Arke In Moses wonderfull preservation we have a notable example of the divine providence which sheweth that all things in the world are governed ordered and disposed according to the will of God the hiding of Moses three moneths his putting into a close Arke the finding of it by Pharaohs daughter the instinct which she had to bring him up for her owne sonne by which meanes Moses came to be instructed in the Egyptian learning doe all excellently set forth the fatherly care of God toward his in their birth education preservation as our Saviour also saith even all the haires of your head are numbred Matth. 10.30 Piscator 2. Doct. Lawfull meanes to be used THey â—â—bed it with sâ—ime and pitch Although they chiefly commended the childe by a sure faith to Gods providence yet they refuse no meanes to provide for the childs safetie like as Noah pitched his Arke within and without which teacheth us that we should so depend upon Gods providence as that we presume not but carefully use the meanes which God hath appointed Pellican 3. Doct. Difference of punishment according to the diversitie of sinne Vers. 13. HE said unto him that smote his brother Wherefore sâ—itest thou thy fellow Moses wisdome and discretion herein appeareth that killed the Egyptian reproveth onely the Hebrew so they which sinne maliciously are more severely to bee punished than they which offend of ignorance and infirmitie Ferus 4. Doct. That it is lawfull to flee in time of persecution Vers. 15. MOses fled from Pharaoh This sheweth that it is lawfull for onâ— to flie in the time of persecution specially when his person is sought so Iacob fled from Esau. David from Saul Paul escaped out of Damascus Bâ—rrh 5. Places of controversie 1. Cont. The mariage of the aunt and nephew against the law of nature Vers. 1. A Man of Levi tooke a daughter of Levi. That is Amram tooke to wife Iochebed his fathers sister as is before shewed quest 3. The Canonists upon these and such other examples of neere mariages doe inferre that by the law of nature no degrees are forbidden but betweene father and daugter mother and sonne onely because in other neere degrees even mariages were in use among the Patriarkes Contr. 1. It appeareth that these mariages as to take the Aunt to wife or uncle to husband to marrie two sisters and such like were even against the law of nature seeing they are named among the abominations and pollutions of the Cananites Levit. 18.27 who transgressed nor here in against any positive or judiciall law but against the law of nature 2. This further is made manifest in that the Romanes by the light of nature and some other nations did prohibite such neere mariages and conjunctions 3. And the fathers acts and examples doe not therefore conclude that the prohibition of such mariages was not morall naturall for it cannot be denied but in their owne opinion Lots incest with his daughters was unnaturall the law of nature in many things was then obscured which afterward by the positive lawes was explained Simler in cap. 6. Exod. 2. Cont. That the mariage of ministers is lawfull Vers. 16. ANd the Priest of Median had seven daughters Râ—hâ—el himselfe was a Priest and so was the son Iethro who offered sacrifices unto God Exod. 16. So that even among the Gentiles the Priests were married and the sonnes succeeded the parents in their Priestly function As in the primitive Church we read of Polycrates who in an Epistle to Victor writeth that seven of his auncestors had beene Bishops of Ephesus before him and he himselfe was the eighth The Apostles also were married and S. Paul also sheweth that he might have taken this libertie as well as the rest 1 Cor. 9.5 and he alloweth every man to have his wife 1 Cor. 7.2 3. Cont. Of the authoritie of parents in the mariage of their children Vers. 22. WHo gave unto Moses Zipporah his daughter Here that ancient right of the fathers in disposing and giving their children in mariage is confirmed Piscatur So Abraham provided a wife for Isaack Rebeckah is given by her parents they onely aske her consent Gen. 24. It was in the fathers power to ratifie or disanull the vow and promise made by the daughter Numb 30. This maketh against the practice of the Canonists and Romanists that ascribe very little to the consent of parents in marriage and they allow that a mans sonne or daughter may against the minde of the parents be pulled into a Cloister and professe Monkerie 4. Cont. Of the perfection of the
her chastity Latin Scilicet ablata that is taken away from her Gloss. interlinear Lyran. But the word ghoâ—ah signifieth no such thing Some read horam her time or houre which some interpret tempus nubendi time of marriage some the time of her service He shall not diminish her wages for her service Ex Lippomanâ— Some debitum conjugale understand and it of the marriage debt jus conjugale the right of marriage Cajetan Vatab. Concubitâ—m this lying with her Chalde so also Augustine Actum matrimonialem The matrimoniall act he shall not defraud her of for they which had many wives did not give unto every one of them their time as may appeare in the story of 〈◊〉 and Lâ—ah who purchased of her sister to Iâ—dge with her husband for her sonnes Mandrakes Genes 30. But beside that this were apparently to allow the use of concubines which no where the Law of Moses doth the word ghonah is not found in any such sense But it rather signifieth cohabitation or dwelling for the word maghon which commeth of the same root ghoa is taken for an habitation or dwelling so read Iun. Oleast Montanâ—â— The meaning then is that he shall allow her her food rayment and cohabitation or dwelling because he hath decâ—iâ—ed her of the hope and expectation of marriage So the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which word Augustine understandeth 〈◊〉 ubi nâ—m lying with her but it rather signifieth conversation that is he shall suffer her still to cohabite and converse in the house not as his wife or concubine but now as a free maid and no longer a servant QUEST XXXI What those three things are mentioned in the text Vers. 11. IF he doe not these three c. 1. Some expound these three things to be these if the master that bought the maid will not take her for his wife nor give her to wife to his sonne nor yet reteine her as his concubine Ex Lyranâ— But this cannot be for these reasons 1. Because it would follow that it was by the Law allowed to take a maid to be ones concubine which was apparently a sinne and a transgression of the seventh Commandement Thou shalt not commit adultery 2. The sense and sentence should remaine imperfect it being not determined what should be done if hee refused to give her food rayment and dwelling if this clause should be referred not to the three things spoken of immediatly before but to those other there given in instance Tostat. quaest 12. 2. Augustine supposeth these to be the three if he neither marry her himselfe nor his sonne neither have defloured her then she shall goe out free quast 78. in Exod. But there is no mention made at all before of deflouring her but of 〈◊〉 her therefore this cannot be any of the three 3. The most doe make these the three things if he neither take her to wife for himselfe nor for his sonne nor yet suffer her to be redeemed So Macâ—ach Borrh. Lyran. Genevens But this exposition cannot stand 1. Because these three things mentioned must be all performed otherwise he must let her goe out free but these three were divers cases and are propounded disjunctively either the father to marry her or the sonne or to suffer her to goe out free 2. In this sense the text should imply a contradiction for if these severall cases before propounded be these three things whereof one is this that if the father doe not marry her himselfe he shall suffer her to be redeemed that is for money but here it is said she shall goe out free paying nothing so shee should goe out for money and goe out without money 4. Wherefore the fittest sense is and most agreeable to referre this clause to the three things going next before he shall not diminish her food apparell and dwelling Sic Tostat. Iun. Cajetan QUEST XXXII Whether maid servants were set free in the seventh yeere and not sometime before sometime after Vers. 11. SHe shall goe out free paying no money 1. She should be set at liberty not onely in the seventh yeere of remission but before si appareant in ea signa pubertatis if the signes of her womanhood appeared Lyran. And the reason is that if shee stayed still in servitude being apt for marriage and neither her master nor his sonne take her to wife she might be in danger to be defloured or else lose the time of her marriage passing over her virginity in service Tostat. So that such maids might be made free before the yeere of freedome came 2. But if the seventh yeere of redemption returned before the maid came to yeeres of marriage which the Hebrewes doe appoint at twelve then could not the master yet shew his liking or disliking of her and therefore such young maidens were not made free no not in the seventh yeere for all this Law is grounded upon this supposition If shee please not her master that is if he purpose not to espouse her to himselfe or to his sonne but this pleasing or displeasing could not appeare untill the maid were ripe and fit for marriage therefore in this case they expected rather the accomplishment of her ripe age than the approching of the seventh yeere Tostat. qu. 13. QUEST XXXIII The summary sense of this Law concerning maid servants NOw concerning the meaning of this Law in generall 1. Cajetane thus resolveth the whole Law this maid servant that is sold by her father unto her master is either incognita à Domini unknowne of her master or knowne if the first then may he sell her but not to any strange people if she be knowne and afterward displease either her master casteth her off and then he must give her a dowry as if she were his daughter or he purposeth to reteine her still as his concubine then hee shall provide for her meat cloth and dwelling Contra. 1. There is no liberty given to the master to sell his maid servant to whom he will but he must suffer her to be redeemed which was to be done by the next of the kin 2. When he had espoused 〈◊〉 to his sonne it is not like that he would then cast her out of the house and send her away with a dowry but reteine her still 3. And if it should be lawfull for him to keepe her still as his concubine then the Law should allow the use of concubines which is no where to be found 2. Tostatus and Lippoman agree with Cajetane in the first case of suffering the maid to be redeemed admitting that her master had not knowne her and in the two other of giving her to his sonne and of taking another unto her but herein they differ that Cajetane in the second case of espousing her to his sonne presupposeth an ejection and casting out of the maid espoused and so endowing her the other thinke she is reteined still Their errour then is in supposing that this maid is knowne of her
than Isaack did for his mother who was not comforted over her death till he married Rebeccah Genes 24.67 Neither need it move any question whether this Keturah were of the daughters of Canaan for seeing Isaack of whom the promised seed should come was provided for Abraham for this second of-spring which he knew should not increase the people of God was not so carefull to decline marriage with Canaan Tostat. Mercer QUEST V. Of the names and countries of Abrahams sonnes by Keturah Vers. 2. WHich bare him Zimramâ— Iosephus thinketh that some of these inhabited the region Trâ—glodytis in Africa which cannot be because they were sent to inhabit the East countrie vers 6. as most of them had their seat in Arabia foelix as may appeare by the remainder of their names as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix of Iocksan was named the towne Camasa in Syria palmyrins Iun. ex Ptolom 5. Geograph Medan Midian of Medan tooke the name the towne Madiania in Arabia foelix Iun. and the country Madianaea on the south of Arabia Hieron of Midian the country Madianitis had the name in the borders of Arabia petraea Therefore Pererius is in an error which thinketh these two all one country and confuteth Hierome for distinguishing them in 25. Gen. numer 19. Of this Midian came the Midianites of whom was Balaam which gave that wicked counsell against Israel from hence Moses had his wife who is also called a Chusite or Aethiopisse for there were two countries called Chus or Aethiopia one eastward which was Arabia another the occidentall Aethiopia in Africa beyond Egypt Perer. These Madianites were also called Ismaelites Genes 37.25.28 Iud. 7.33 8.24 because they were in their dwelling dispersed and mingled among the Ismaelites being yet of a divers kindred and originall the one of Agar the other of Keturah Ishbak the founder of Laodicea Scabiosa in Suria of Shuah came the Saccai inhabiting the East part of Syria by Batanaea Iun. vers 3. Sheba There were three almost of this name one the son of Chus Gen. 10.7 a people inhabiting neere to Persia another Sheba of Iocktan of the posterity of Sem Gen. 10.38 who are thought to inhabit India the third is Sheba of Keturah in Arabia deserta Perer. Iun. Dedan There was another Dedan the son of Raamah son of Chus Gen. 10.7.1 These were two divers people as appeareth Ezech. 27.15.20 where two nations are rehearsed with their divers merchandise 2. Neither of these could inhabit so far as Aethiopia in Africa as Hierome supposeth for being so far remote they could have no traffike with Tyrus as the Prophet sheweth Ezech. 27.3 It is evident that the Dedaneans were not farre from the Idumeans Ier. 49.7 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmirenâ— Iun. Vers. 4. The sonnes of Midian Ephah These two countries are joyned together by the Prophet The multitude of camels shall cover thee the dromedaries of Midian and Epha Isa. 60.6 and Hierome saith that these two are countries beyond Arabia which abound with Camels the whole province is called Saba Hier. liâ— 17. in Isaiam Hepher Of him Iosephus would have Africa so called which is not like seeing all these are said to dwell in the East countries and yet there is no great probability that it should be called Africa of Afer the son of the Lybian Hercules Perer. The rest of the posterity of Keturah either were no founders of severall nations or their seats are unknowne only this generall direction we have that they setled themselves towards the East in Arabia or Syria not farre off one from another QUEST VI. Of what goods Isaack was made heire and why Vers. 5. ABraham gave all his goods to Isaack 1. Abraham had no lands or possessions to give to Isaack for he possessed nothing but certaine wels of water and the grove which he planted in Beershebâ— Gen. 22. and the double cave which he bought of Ephron 2. They were therefore moveable goods as they are called which Abraham gave to Isaack as sheepe beeves silver gold maid servants men servants wherein Abrahams substance consisted Gen. 24.35 Abraham was greatly encreased in all these things 90. yeares before his death when Lot and he for their greatnesse were constrained to divide housholds Gen. 13. and such was Abrahams greatnesse that even kings as Abimelech desired his friendship Gen. 21. 3. Hee made Isaack heire of all this both because he was the sonne of Sarah his first and chiefe wife and because God had declared Isaack to be Abrahams heire Perer. QUEST VII The difference of lawfull and unlawfull copulations in Abrahams time Vers. 6. TO the sonnes of the concubines Wee see then in Abrahams time there was a difference betweene wives and concubines and that all copulations were not lawfull as Cicero noteth that in the beginning there was a time when men lived as beasts c. nemo legitimas viderat nuptias 〈◊〉 certos quispiam inspexerat liberos c. no man knew what lawfull marriage was nor did acknowledge his owne children Cicer. in prooem de invention Well might this brutish fashion be received among the heathen but in the church of God among the faithfull it was not so but even then when as yet no positive lawes were made to restraine unnaturall lusts and unlawfull conjunctions in marriage they were a law to themselves and made a great difference betweene honest marriage and unhonest lust 1. In Abrahams time it is evident that there was a distinction betweene a wife and a concubine Sarah was Abrahams wife Hagar his concubine hereof more shall be said in the next question 2. They made a difference betweene marriage with a free woman and a bond-woman as Hagar the bond-woman with her sonne was cast out 3. That age discerned betweene matrimoniall acts and adulterous Abimelech confesseth adulterie that is commixtion with another mans wife to be sin Gen. 20. 4. Another difference was made betweene marriage and fornication Gen. 34.32 Should he use our sister as a whore so the sonnes of Iacob answered their father 5. Betweene lawfull marriage and unlawfull copulation with the fathers concubine or sonnes wife as Ruben was accursed because he lay with Bilha his fathers concubine Gen. 35.22 and Iudas having committed the like fault with Thamar his daughter ignorantly would doe it no more Gen. 38.26 6. A great difference they made betweene voluntary commixtion and violent forcing therefore Simeon and Levi were incensed against the Sichemites because Sechem had forced their sister Gen. 34.2 Perer. QUEST VIII The difference betweene a wife and a concubine NOw whereas Keturah seemeth to be reckoned among Abrahams concubines yet was she indeed Abrahams wife as she is called Gen. 25. 1. Neither in that sense Abrahams concubine as Hagar was 1. There are foure principall differences betweene a wife and a concubine the wife was taken solemnly
with espousals contract consent of friends as Iacob tooke Lea and Rachel so did he not Zilphah and Bilhah the wife was taken into the house to be the mother of the family and governesse of the house the concubine was a servant still of the family as Hagar was to Sarah the wife was taken as an inseparable companion to the husband during his life the concubine might bee put away as Hagar was from Abraham the wife was chosen whose issue should onely be heires of the house but the sonnes of the concubine inherited not as the sonnes of Gilead said to Iephtah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iud. 12.2 2. Now where all these properties concurred she was properly and truly a concubine such an one was Hagar who was neither contracted to Abraham by any solemne espousals nor yet had the government of the house but was at Sarahs checke neither continued shee all her daies with Abraham nor her sonne admitted to be heire 3. But where all these properties are not seene together but some one of them there sometimes shee that is the wife by a certaine abuse of the word â—s called a concubine as the Levites wife before shee was yet solemnly espoused unto him with consent of her parents is called his concubine Iud. 19.1 for as yet she did commit fornication with him but afterward having her fathers consent he is called his father in law vers 4. so here in this place Keturah is called Abrahams concubine for that her children were not admitted to be heires with Isaack but otherwise she was Abrahams lawfull wife And for the same reason sometimes a concubine is called a wife as Zilpah and Bilhah are said to be Iacobs wives Genesis 37.2 because their children were coheires with the rest and fathers of the tribes 4. There appeareth then great difference betweene Hagar and Keturah Hagar was neither solemnly taken to be Abrahams wife but given him onely for procreation and while Sarah Abrahams lawfull wife was yet living shee remained a bond-woman still and was not made free she was cast out of the house But Keturah was solemnly taken to be Abrahams wife she was a free woman Sarah was now dead she left not Abraham while she lived wherefore Keturah was not properly Abrahams concubine but for that reason onely before alleaged But Hagar was verily his concubine as Leo well determineth Aliud est uxor aliud concubina sicut aliud ancilla aliud libera propter quod Apostolus ad manifestandum haruÌ„ personarum diseretionem testimonium ponit ex Genes c. A wife is one thing a concubine another a free woman is one thing a bond another and therefore the Apostle to shew the difference of these persons doth alleage a testimony out of Genesis where it is said to Abraham Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. citatur par 2. c. 32. q. 2. c. 12. concil Triburiens c. 38. QUEST IX Why Abraham sent away the sonnes of Keturah ABraham gave them gifts and sent them away from Isaack c. The reasons of Abrahams so doing are these 1. because that countrey was not like to hold them Abraham knowing that his seed should exceedingly multiply Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren as for that cause before Abraham and Lot were separated Calvin 3. lest that Isaack and his seed might have beene corrupted by their evill manners and false worship whom Abraham did foresee not to belong to the people of God Perer. 4. The greatest reason of all was because the inheritance of that land was promised to Isaacks seed which he would not have disturbed by his other sonnes Muscul. Mercer QUEST X. What East countrey Abraham sent Keturahs sonnes into SEnt them Eastward to the East countrey c. 1. Not Eastward in respect of Isaacks dwelling for some part of the land of Canaan was so towards the East 2. nor yet Eastward in respect of the situation of the world for so India is counted in the East whither indeed Hierome thinketh that they were sent but it is not like that Abraham would send his sonnes so farre off 3. They were then sent into the East countrey in respect of Palestina as into Syria Arabia where the Ismaelites Idumeans and Midianites inhabited which countries in the Scripture are usually called by the name of the East as Iacob going into Mesopotamia is said to goe into the East country Gen. 29.1 Balaam came from Aram out of the mountaines of the East Num. 23.7 Iob also is said to have beene the greatest of all the men of the East Iob 1.3 4. Into these East countries they were sent not because the people there were addicted to art magicke whereunto Abraham saw his sonnes inclined as the Cabalists coniecture but it is like that those countries to the which he sent them were as yet vacant and unpeopled Mercer QUEST XI Of the computation of the yeares of Abrahams life Vers. 7. THis is the age of Abrahams life 175. yeares Pererius upon this place gathering into a summe the storie of Abrahams life falleth into many apparent errours in Chronology which briefly shall be noted 1. He saith that Abraham was borne in the seventy yeares of his father Terahs age whereas it is cleare seeing Araham in his fathers two hundred and five yeare was seventy five yeares old Gen. 11.32 12.4 that he was borne in the hundred and thirty yeare of his fathers age 2. As one absurdity being granted many follow and one errour breedeth many so upon this false ground he buildeth other uncertaine conclusions as that Abraham was borne after the flood 292. yeares whereas he was borne 60. yeares after an 352. after the flood for so long after is the 130. yeare of Terahs age 3. He saith that Noah died in the 58. yeare of Abrahams age whereas Noah died 2. yeares before Abraham was borne 4. Further he affirmeth Terah Abrahams father to have died in the 135. yeare of Abrahams life whereas he must end his life sixty yeares before in the seventy five of Abrahams age for so old was Abraham when he went out of Charran whence he departed not till the death of Terah Act. 7.4 5. He proceedeth further in this his new coyned Chronologie that Abraham died in the 467. yeare after the flood and 2123. yeares after the creation whereas it was the 527. yeare after the flood and 2183 yeares from the beginning of the world wherein Abraham left his life 6. Further he saith that Abraham left Sâ—m alive behinde him whereas it is certainly gathered that Sâ—m died 25. yeares before in the 15â— yeare of Abrahams life and 502. yeares after the flood Genes 11.11 QUEST XII How Abraham yeelded up his Spirit Vers. 8. HE yeelded up the
concurred in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections
liberty Thus we reade that Iames and Iohn were with their father Zebedeus in a ship mending their nets Matth. 4.25 hee trained them up in the workes of his owne vocation 2. Observ. Service of kinsmen Vers. 15. THough thou be my brother shouldest thou serve me for nought Laban was willing to â—etaine Iacob still because he was a faithfull servant which is a rare thing in kinsmen now adaies who thinke they may by authoritie helpe to consume their masters substance if they bee of kinne unto him while in the meane time they doe but loyter in their businesse Luther But Saint Paul giveth a rule for all servants whether allied to their masters or not that they should be obedient unto them in singlenesse of heart Eph. 6.5 3. Observ. Iacobs continent behaviour Vers. 20. IAcob served seven yeares for Rachel 1. Iacobs singular continencie herein appeareth that notwithstanding Rachel were continually in his fight yet before the time came he governed his affection toward her having the feare of God before his eyes and being exercised in continuall labour with frugall diet which might be a meanes to containe him in his chaste course Perer. An example it may be to fellow-servants to take heâ—d of dalliance and unchaste behaviour 4. Observ. Neglect of wife or husband in scripture is counted hatred Vers. 31. WHen the Lord saw that Leah was hated or despised c. Yet was she not simply hated for Iacob performed unto her matrimoniall duties but lesse respected than Rachel thus the Scripture counteth the neglect of wife or husband hatred It is not then enough not to breake forth into capitall hatred but they must one be heartily affected to another Calvin Husbands love your wives as Christ loved his Church and gave himselfe for it Ephes. 5.25 5. Observ. God crosseth mens preposterous affections Vers. 31. BVt Rachel was barren Thus the Lord useth to chastise and correct the preposterous affections of his servants as Iacobs love with Rachels barrennesse as God did qualifie Ionas joy in delighting too much in the shadow of his gourd by causing it to wither 6. Observ. Wives must seeke to please their husbands Vers. 32. NOw my husband will love me Leah desireth nothing more than to please her husband and to use all meanes to procure his love so should wives seeke to content their husbands and to forbeare all things that might grieve them Calvin Therefore Saint Peter especially commendeth in women a meeke and quiet spirit 1 Pet. 3.4 7. Observ. As Gods blessings are multiplied so our praises of him should increase Vers. 35. NOw will I praise the Lord She had praised the Lord before at the birth of Ruben saying The Lord hath looked upon my tribulation and of Simeon The Lord hath heard that I was hated but now upon the occasion of a new benefit she praiseth him againe which teacheth us that as Gods mercies are multiplied toward us so we should increase and goe forward in giving of thankes as the Prophet saith Sing unto the Lord a new song Isay 42.10 Calvin CHAP. XXX 1. The Argument and Contents FIrst in this chapter Moses sheweth how Iacob was increased with eight children partly by his wives maids partly by his wives by Rachels maid two vers 4. to 8. by Leahs two vers 9. to 14. then by his wives first by Leah three and the occasion expressed shee agreed with Rachel for her sonnes mandrakes vers 14. to 21. then by Rachel one vers 2â— Secondly how Iacob is increased in substance where Iacob entreth into a new covenant with Laban to have all the party-coloured and spotted sheepe for his wages to vers 35. then Iacobs device is expressed how the strongest sheepe became spotted vers 36. lastly the good successe that Iacob had in this deviâ—e vers 43. 2. The divers readings v. 2. give me a sonne S. give me sonnes or children cat v. 3. Balaam my maid H. Ballai S. C. Bilha cat I will be the nurse C. she shall beare upon my knees cat v. 8. God hath heard my prayer I desired that I might have a sonne as my sister hath and it is granted me C. God hath compared me with my sister H. God hath helped me and I am compared with my sister S. with the wrestlings of God have I wrestled with my sister and have prevailed caeter heb phathal to wrestle v. 11. happily H. good lucke G. happinesse commeth C. P. I am happy a company commeth T. G. ghadh signifieth both the latter is the beâ—teâ— as may appeare by the allusion Gen. 49. gad godad Gad an aâ—my or troupe of men c. v. 14. apples of mandragoras S. mandragoras cat flowres of love T. dudaim of dodh beloved Rachel said to Leah her sister S. Rachel said to Leah cat v. 15. Rachel said not so S. Rachel said cat v. 20. my husband will be with mee H. will choose me will dwell with me cater zabal to dwell v. 24. the Lord hath given me another sonne S. will give me G. the Lord give me yet another sonne cat v. 33. When the time of the agreement tempus placiti is come before thee H. because my reward is before thy face S. when thou commest to see my reward T. C. it shall come for my reward before thy face B.G. v. 37. the chesnut tree G. B. of the plane tree cater guarmon signifieth both he pilled white strakes leaving still the greene but the white appeared in the roddes and that which was pilled was of a divers colour S. and pilling the barke the white appeared where the places were spoyled the whole places remained greene still and thus the colour was made divers H. he pilled white strakes in them and made the white appeare in the roddes C.T.B.G. v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams and the white and black were Labans the rest Iacobs the flocks being separated H. he put before the sheep the whitish ram and the parti-coloured among the lambs and he separated his flocks by himselfe and mingled them not with Labans S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe and set the flockes apart and did not mingle them with Labans sheepe C. he turned the face of the flockâ— toward the party-coloured among Labans sheepe so he put his flocks by themselves and put them not with Labans G. he turned the faces of the sheepe which were in the flocke of Laban toward the ring-straked c. T.B. and put them not with Labans B. turned them not toward Labans T. that is he turned Labans sheep toward the parti-coloured that they might also bring forth such but his owne sheepe he turned not toward Labans which were of one colour that they should not conceive lambs of one colour Iun. v. 41. in the first ramming time H. in the time when the ewes conceived S. in the time when the timely
thrir necessarie use as Tertullian calleth it Aquam comitem the water that did accompany them but this cannot be admitted for afterward Moses smote a rocke in another place Numb 20. and in another place they digged a well for water Numb 21.17 which needed not to have beene done if the water still followed them 3. Neither yet is it like that this water did onely satisfie their present necessity in that place Osiander For it came forth abundantly and so ran along and if in that place onely it had refreshed them that whole circuite being barren and drie they should oft soone againe have beene in distresse for want of water 4. Therefore I condescend to their opinion that thinke this was not Vnim diâ—i beneficium a benefit for one day or place but that they had use of this water afterward in their journeye Bâ—za 5. But whether this river or streame runneth still to this day and watereth all that valley which before was drie as Tostatus thinketh quast 3. I leave as doubtfull thinking rather that it ceased as the Manna did being appointed onely for a supplie of their present necessity QUEST XI What nation the Amalekites were and how they set upon Israel Vers. 8. THen came Amalek 1. The singular number is here put for the plurall Amalek for the Amalekites for one man could not bid battell to a whole host Tostat. 2. Amalek the father of this nation was the sonne of Eliphaz the sonne of Esau by his concubine Timna Gen. 36.12 Mention is made of the countrie of the Amalekites in Abrahams time Gen. 14.7 but that is by a prolepsis the countrie is called by that name which it had when Moses writ that storie not when these things were done Simler 3. Some take these Amalekites to bee the same with the Ismaelites and Saracens Gloss. ordinâ—r They rather belonged to the Idumeans or Edomites but dwelled apart from them in a part of Arabia by themselves Tostat. They inhabited the region Gobolitis and the citie Para Ioseph lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai Zeigler 4. The manner how Amalek set upon Israel is declared Deut. 25.18 how they set upon the hinmost of them the tayle of the armie where followed the women and children when they were faint and weary whereas it had beene their part rather to have met them with bread and water Like as Shemei cast stones at David and railed upon him being already afflicted and pursued of his wicked sonne and as the Jewes insulted over Christ hanging in torment upon the crosse and gave him vineger and gall to drinke Marbach 5. These Amalekites were the first of all nations that set upon Israel when they came out of Egypt And therefore Balaam thus prophesieth of them Amalek the first of the nations his latter and shall be destruction Numb 24.20 As they were the first that assaulted Israel so their destruction should not be behind Ferus 6. Twice did the Amalekites encounter with Israel once by stealth striking the hinmost of them and this was in Rephidim another time they fell upon them being joyned with the Cananites while Israel abode in Cadesh barneah Numb 14. Tostat. 7. This Amalek is not unfitly by some made a representation and lively image of Satan who lieth in the way to hinder all true Israelites in their way to the heavenly Canaan Gloss. interlin QUEST XII The reasons which moved the Amalekites to set upon the Israelites THe causes why Amalek did thus lie in waite for Israel were these 1. Some thinke they did it Vt paterna abdicationis ultâ—res essent to revenge their father Esaus quarrell for the losse of the birthright Calvin But this was no wrong offered to Esau seeing he sold his birthright and so willingly left it and this revenge rather belonged to the Edomites if there had beene any wrong done which were the right offspring of Esau whereas the Amalekites came by a concubine Simler 2. Some thinke that the Amalekites did it of envie to hinder them from the possession of Canaan their promised inheritance Marbach But it is not like that they had any such perswasion that ever they should conquer Canaan but yet it is very like that there remained some envie and hatred in them against the Israelites as there was in Esau toward Iacob 4. Therefore the Amalekites might feare their owne countrie lest the Israelites should set upon them and therefore combined themselves with other nations against them to prevent all danger Ioseph 5. As also they not onely enterprised this of a malicious but of a covetous mind also as it is the manner of the Arabians to rob and spoile those that goe by the way thinking to enrich themselves by the prey and spoile of the Israelites these were the causes which moved the Amalekites 6. But on Gods behalfe the reasons were these that he might exercise his people with new crosses lest through ease and idlenesse they might wax wanton Pelarg. That they might have experience of the goodnesse of God which still added benefits to benefits Ferus That they might by this meanes â—e made more expert and animated against their enemies whom they should afterward encounter Lyran. Tostat. And by this meanes the Israelites also were furnished and provided of armour and other necessaries by the spoile of the Amalekites Ferus Lyranus Marbach QUEST XIII Why Moses goeth not himselfe to battell but appointeth Ioshua Vers. 9. ANd Moses said to Ioshua 1. Moses goeth not himselfe to battell propter senium because of his age he was now 80. yeare old Ferus 2. And Quia novit officium suum spirituale magis esse quà m mundanum c. He knew that his office was spirituall rather than worldly Marbach 3. Hee therefore appointeth Ioshua in his place whose courage and faithfulnesse hee had experience of Tostat. As also because he was to bring the people into the land of Canaan and to fight the Lords battels it was fit that the people should be used and acquainted with his government and command Simler 5. As also Moses stayeth behind that he might attend unto prayer and use spirituall meanes whith he knew would more prevaile than all externall force Simler 6. Beside this doth notably shadow forth the excellency and preeminence of the Gospell before the law for by this that Ioshua and not Moses encountereth with Amalek and prevaileth against him was prefigured Quod non lex nos ab hostibus liberaret sed Iesus Christus That not the law could deliver us from our enemies but Iesus Christ. Ferus QUEST XIV Whether this Hur were the sonne of Caleb Vers. 10. MOses Aaron and Hur or Chur went up 1. The opinion of some is that this Hur was the sonne of Caleb and Miriam Moses and Aarons sister who they say was also called Ephrata whom Caleb married after his wife Azuba 1 Chron. 2.20 Contra. But this cannot be for divers reasons 1. Miriam was elder
by the law of Moses was not adjudged to death The Romane lawes followed Moses president in punishing of adulterers so did some other nations beside The King of Babel burnt Zedekiah and Ahab two false Prophets with fire for committing adultery Ierem. 29.23 Among the Egyptians the man taken in adulterie was beaten with a thousand stripes the woman had her nose cut off Diodor. Sicul. lib. 2. cap. 3. The Germanes used to set the adulteresse naked before her kindred and cut off her haire and then her husband dâ—ave her before him through the street beating her with cudgels Cornel. Tacit. de morib German The Cumeans placed the adulteresse in the Market place upon a stone in open view that shee might be derided and scorned of all and then set her upon an asse and ever after shee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse rider and the stone they abhorred as an uncleane thing Plutar. tom 1. in quastionib Graciâ— These or some other grievous punishment may be imposed upon the odious crime of adulterie where it is not recompensed with losse of life but to dallie with so great iniquitie and either to winke at it or to let it passe with a light and superficiall checke is displeasing to God and offensive to all good men See more of this question how farre Moses Judicials doe now binde 1 qu. generall in Exod. QUEST X. Whether it be lawfull for the husband to kill his wife taken in adulterie BUt whereas the ancient Romane lawes permitted the husband to kill his wife taken in adulterie as appeareth in the declamations of Seneca how a man having lost both his hands in warre comming home and taking his wife with another in adulterie commanded his sonne to kill them both and for refusing hee did abdicate and renounce him for his sonne Some would justifie this also as lawfull pretending the example of Phinehes that stroke the adulterer and adulteresse thorow at once Contra. 1. Though the ancient lawes did not punish the husband that killed his wife taken in adulterie yet that act was not thereby made lawfull but the law did therein beare with the just griefe of the husband 2. And though the lawes of men should tolerate it yet before God he committeth murther because he doth it in his rage and in his owne revenge 3. But the lastâ—r Romane lawes gave no such libertie for the man to kill his wife but onely the adulterer with whom shee is taken in her husbands house for by this meanes if men hated their wives they might seeke occasion to be rid of them and if he were a Noble personage with whom the woman was found it was not lawfull for the husband to kill him but only to keepe him foure and twentie houres prisoner at home untill he brought the witnesses 4. Phinehes example is altogether unlike for beside that he was stirred by the extraordinarie motion of the Spirit if this president should be followed it might be lawfull for any man to kill the adulterer and the adulteresse and not for the husband onely for both of these whom Phinehes killed were strangers unto him the man was of another tribe and the woman a Midiaâ—iâ—esse ex Simlerâ— QUEST XI Simple fornication whether a breach of this Commandement THou shalt not commit adulterie c. 1. Some are of opinion that simplex fornicatio single fornication which is soluti cum soluta of a single man with a single woman is not here forbidden Oleaster Hee granteth that fornication with a woman quae esset alteri vel omnibus exposita which was either defiled by another or common to many was forbidden to the Israelites as Deut. 22.21 Shee that played the where in her fathers house should be put to death but otherwise it was not in this Commandement therefore he thinketh adultery only to be forbidden according to the native signification of the word naâ—ph which signifieth only to commit adultery Contra. 1. But I rather preferre the opinion of Aben Ezrah a learned Rabbin who thinketh Oâ—â—em concubitum qui non est viri cum uxore sua hîc esse prohibitum That all companying with a woman beside of the man with the wife is here forbidden for seeing single fornication is against the Law of nature as Iudah before the Law was written adjudged Thamar for her whoredome to the fire Gen. 38. as Oleast himselfe confesseth it must also of necessity be held to be a breach of the Morall law which is grounded upon the Law of nature 2. And as for the use of the word Augustine well sheweth by the interpretation of our blessed Saviour Matth· 5.9 that even adultery is a kinde of fornication Hee that dismisseth his wife except for fornication causeth her to commit adulterie the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication which is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterie Beza in hunc locum 2. But that single fornication even betweene parties both unmarried and unbetrothed is forbidden in this Commandement it shall bee manifested by these reasons 1. Augustine thus argueth 1. If that kinde of fornication be not forbidden here Vbi sit illa prohibita in decalogo utrum inveniri possit ignore Whether it can be found prohibited elsewhere in the decalogue I am ignorant c. But it is certaine that it is either forbidden here or no where in the morall law 2. Againe Si furti nomine bene intelligitur omnis illicita usurpatio rei alienae c. if under the name of theft is well understood all unlawfull usurping of other mens goods Profectò nomine moechiae omnis illicitus concubitus c. by the same reason also by the name of adulterie all unlawfull companie with a woman is forbidden August quaest 71. in Exod. 3. Further Augustine in another place thus reasoneth Say not Vxorem non habeo c. I have no wife and therefore I sinne not against her neither doe I covet another mans wife ad meretricem eo I goe unto an harlot In Deum pecccas cujus imaginem per diffluentias libidinis in te violasti c. Thou sinnest against God whose image thou hast violated in thy selfe by thy overflowing lust 4. Againe Dominus quiscit quid tibi utile sit uxorem concessit hoc pracepit hoc jussit The Lord who knoweth what is best for thee hath granted thee a wife that thou shouldest not wander in lust this he commandeth thee to doe if thou canst not containe thy selfe c. Therefore the fornicator in giving himselfe to lust and refusing the remedie which God hath appointed therein offendeth against God 2. Thom. Aquin. addeth these arguments 1. A rigno Dei non excluditur aliquis nisi per peccatum mortale c. one is not excluded the Kingdome of heaven but by a mortall sinne but fornication excludeth out of the Kingdome of God 1 Cor. 6.9 therefore it is a deadly sinne 2. Licet non detur corpus uxoris datur tamen corpus Christi
make any such ditch or trench Tostat. qu. 34. 2. Who therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not
10.28 3. And as offence might grow by eating of things sacrificed to idols see likewise concerning other meats forbidden by Moses Law great question did arise betweene the converted Jewes and the beleeving Gentiles for the deciding of which controversie Saint Paul giveth two rules first That they should not judge one another Rom. 14.13 that he that did eat should not condemne him that would not eat secondly that they should not grieve or offend one another with their eating ibid vers 15. that they should abstaine from eating such things at the least in their brothers presence And after this the Church came together and decreed that for a time in regard of the weake they should abstaine from strangled and bloud Act. 15. Tostat. quâ—st 13. 4. But this further must be considered that Christians now have a greater liberty than the Israelites had for they are simply forbidden to goe unto the Gentiles feasts or to have any fellowship with them lest by little and little they might be drawne to partake with them in their idolatry But S. Paul allowed Christians to goe unto the feasts of the Gentiles and to eat of their sacrifices so it might be done without offence 1 Cor. 10.27 Gallas 5. And the reason hereof why the Israelites are forbidden to communicate with the Gentiles and to eat and drinke with them may thus further be declared For the communion of some is forbidden to the faithfull two wayes either in poenam illius cui communio fidelium subtrabitur for a punishment to him from whom the company of the faithfull is withdrawne as the incestuous young man was excommunicate among the Corinthians or ad cautelam eorum quibus interdicitur for their warning and heed-taking which are so forbidden others company And if so the faithfull be strong in faith and are more like to win the Infidels than to be corrupted by them they are not forbidden their company but if they be weake and such as easily may be drawne away the company of Infidels to such is dangerous Thomas And of this sort were the Hebrewes who were weake and prone to idolatry and therefore the Lord forbiddeth them all entercourse and communion with the Gentiles QUEST XXXIV Why marriages with the Idolatrous were forbidden and in what cases Vers. 16. LEst thou take of their daughters to thy sonnes 1. The Israelites were forbidden to take wives unto their sonnes from the idolatrous Heathen lest they might draw them also unto idolatry men must not deceive themselves in such marriages and thinke that they may draw their wives or the wives the husbands rather unto the true religion which they professe then to be corrupted by them For how knowest thou a man te uxorem lucrifacturum that thou shalt gaine thy wife to thy religion or thou woman that thou shalt perswade thy husband Gallasius Shall a man thinke himselfe more wise than Salomon whose heart was perverted by his wives and to please them he fell to most grosse idolatry Simlerus 2. Yet it was lawfull for the Israelites to take to wives such of the Gentiles as were converted to their religion as is evident Deut. 21.13 as Boaz married Ruth who had then imbraced the true religion and worship of the God of Israel as she said unto Naomi Thy people shall be my people and thy God my God Ruth 1.16 3. But the example of â—â—hlan and Chilian will be objected the sonnes of Elimeâ—ech who tooke unto them wives of the Moabites Orpah and Ruth who were not then converted to the faith of Israel for then Naomi would not have bid them returne into their country as shee did Ruth 1.12 for that had beene to give them occasion to commit idolatry Therefore this marriage is excused by the necessity of that place where Mahlan and Chilian sojourned namely in Moab for the space of ten yeeres where were no women of their religion and so they were faine to take them wives from the Moabites 4. Now further as it was unlawfull to take wives to their sonnes from the Gentiles so was it also forbidden that they should give their daughters to their sonnes Deut. 7.3 which of the two was the more dangerous 1. For the man is the head of the woman and so the Israelitish wife should come in subjection to a Pagan and by this meanes dishonour her nation 2. The man being of greater power might use more violent meanes to force the wife to Gentilisme than the wife could to draw the husband 3. The children also were more likely to be corrupted which are brought up according to the fathers minde Tostat. quaest 14. An example whereof we have in that blasphemer that was stoned to death who was the sonne of an Egyptian and of an Israelitish woman Levit. 24. QUEST XXXV Why the images are called molten gods Vers. 17. THou shalt make thee no molten gods 1. The Gentiles so called their idols communi populari errore by a common and popular errour as now among the Romanists the common people call their images their Saints But the wiser sort among the Heathen did not take the idols to be their gods but only representations of them yet that excused not their idolatry no more than the like pretense now among the Papists that they use images only to put them in minde of God Simler 2. But an idoll is farre from being God or having any divine thing in it that as the Apostle saith It is nothing in the world not in respect of the matter but of the signification for it neither representeth the true God who is a Spirit and hath no bodily shape nor yet the false gods which are nothing at all in the world Marbach 3. By one kinde of molten images all the rest are forbidden whether they be graven carved painted locutio est à parte totum significans it is a manner of speech taking a part for the whole Augustin Iunius But he giveth instance of molten images because of the molten calfe which they had lately made Lyranus 4. If it were unlawfull for them to suffer the Gentiles idols to stand but they were to breake them downe much more were they not to make them new Simler And so often is this Law repeated because of their pronenesse to idolatry Tostat. QUEST XXXVI Why the principall feasts of the Israelites are here rehearsed Vers. 18. THe feast of unleavened bread 1. The Lord renuing now his covenant with his people which was interrupted by their apostasie and falling away doth also againe prescribe unto them these festivall solemnities which they should observe unto him therefore renovato foedere repetuntur the covenant being renued they are also repeated Borrhaius 2. Another reason of this repetition is ne otiosus populus ceremonias Gentium aemuletur lest the idle people should have followed the ceremonies and superstitious festivals of the Gentiles the Lord prescribeth them certaine feasts wherein they should be occupied in setting forth of his praise Lippom. 3.
an 130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about
27. by this account taking one cubit which containeth a foot and halfe for six it should be 27. foot high and 45. foot long which were no fit proportion for an Altar to sacrifice upon and further the Arke would now bee as much too great and too huge for any use being by this computation 22800. cubits in length that is 900. yards which almost maketh a mile and in height an 180. cubits that is 90. yards 2. Augustine alloweth for every one of the three lofts the same proportion for each 300. cubits in length 50. in breadth 30. in height so that the length of the whole should be 900. cubits the breadth an 150. the height 90. but this agreeth not with the text that saith the length of the Arke not of the lofts or divisions shall be 300. cubits the breadth 50. c. 3. Some to helpe the matter understand the cubit of the Sanctuary which was much greater than the common and ordinary cubit 1. Some thinke that the measure and weight of the Sanctuary was no bigger than the ordinary but more certaine and so as it were the standerd to forme other vulgar measures by sic Perer. but this shall afterward appeare to be otherwise 2. Some would have the cubit of the Sanctuarie to be a cubit and an hand breadth Ezek. 40.5 but that rather is understood to be regius non sacer cubitus the Kings cubit not the Temple cubit By this reckoning the Arke shall be in length 350. in breadth 58. in height 35. cubits or there about 3. Some other thinke the Temple cubit was a foot larger than the common and somewhat more and so the Arke should containe in length 525. common cubits and 87. in breadth and 52. with an halfe in height but of this opinion there is no good ground 4. But it is more like that the cubit of the Sanctuary was twice so much as the common and usuall cubit as may appeare by these reasons 1. Because the weight of the Sanctuary was double to the usuall as the sickle of the Sanctuary weighed 20. gerah Exod. 30.13 Whereas the common sickle was esteemed at the one halfe 2. Where the Temple of Solomon was but 60. cubits in length and 20. in breadth this had beene too small a proportion for such a goodly place if it had beene but 30. yards long and 10. yards broad for two common cubits make but a yard therefore a cubit of the Sanctuary could be no lesse than so many yards and so by this estimate the Arke should be 600. common cubits that is 300. yards in length 50. yards broad and thirty high 4. Some doe understand the ordinary cubit which is the measure from the elbow to the top of the middle finger but doe thinke it to have beene much bigger than it is now because their stature of body before the floud was much greater Mercerus But it should seeme that Moses taketh the cubit for the measure of ordinary men not of Giants as Deut. 3.11 The bed of Og is said to be nine cubits in length c. after the cubit of a man that is not after Ogges arme but the measure of ordinary men 5. But we need not use any of these helps though the third and fourth are not much to be misliked any man that will may so account for the proportion of the Arke for if we take the cubit here after the common estimation the Arke will be found to be of sufficient capacity three hundred common cubits make an 150. yards which containe 400. and 50. foot almost two furlong in length which make the eight part of a mile and multiplying the length by the breadth 50. times 300. make 15000. cubits which being increased by the height of 30. cubits there will arise in the whole capacity of the Arke thirty times 15000. cubits Beside if the Arke be divided into cels and cabbins or nests as the word chinnim signifieth v. 14. there will be in one of the chambers or divisions foure hundred mansions whereof every one shall be six cubits in breadth and as much in length and the height eight or nine cubits for every six cubits in length of the Arke carrying fifty in breadth will make 8. cabbins and two cubits to spare And in the length of 300. cubits we finde fifty times six so shall we have fifty times 8. cubits which maketh foure hundred which mansions will be sufficient for the divers kinds of beasts and cattell and many will remaine over for other necessary uses as for passage from place to place and such like QVEST. XV. Of the time how long the Arke was in making 1. THe received opinion is that the Arke was in preparing an hundred yeares because Noah is said to have beene five hundred yeare old Gen. 5.32 before he was commanded to make the Arke and the floud came when he was six hundred yeare old Gen. 7.6 Thus thinketh Origen lib. 4. contr Celsum Augustine lib. 15. de Civitat Dei c. ult Gregor hom 15. in Ezech. with others Mercer 1. But the truer opinion is that it was an hundred and twenty yeares in making Mercer both for that this time is set for the repentance of the old world Gen. 6.3 to the which they were invited by the preaching of Noah as also because of S. Peters words which in time past were disobedient when once the long suffering of God aboad in the dayes of Noah while the Arke was in preparing 1. Pet. 3.20 This time of Gods long suffering was 120. yeares and all that while the Apostle saith the Arke was in preparing 2. It will be objected that when Noah was commanded to make the Arke he had sonnes borne unto him for the Lord saith unto him Thou shalt goe into the Arke thou and thy sonnes c. But Noah had no sonnes till he was 500. yeare old Answ. There is mention made not onely of Noahs sonnes but of his sonnes wives now wives it is like they had not before they were forty or fifty yeares of age seeing Sem lived six hundred yeares so that by this account the Arke should not bee above 50. yeares in making their father being five hundred yeares old before any of his sonnes were borne We say then that either these words were not spoken to Noah concerning his entrance and his sonnes and their wives into the Arke tâ—ll it was finished or that the Lord provideth for his sonnes that should be borne or that Noah was some long time in preparing timber and stuffe before he began to build the Arke Berosus conjecture is that 42. yeaâ—es were spent in that provision and the residue of the 120. yeares in the building But this is an uncertaine conjecture like enough it is that the providing of the matter would aske a long time 4. And whereas Noah is said to be five hundred yeare old cap. 5. that is there expressed for continuing of the Genealogie And the story following in
the institution of God some were set apart for Sacrifice and therefore were called cleane 2. And this distinction of cleane and uncleane beasts is not inserted by Moses by way of anticipation as though hee spake onely in respect of the times wherein hee writ but this difference was knowne unto the Patriarkes by revelation from God in some godly tradition delivered from one to another as we see the use of sacrifice the oblation of tithes the observation of the Sabbath were practised before the law 3. Whereas this distinction of cleane and uncleane is not repeated in the rehearsall of the fowles v. 3. it is not for that as some thinke they were not so distinguished before the law or for some mysticall signification that not in celestiall things but in terrene only this distinction holdeth of cleane and uncleane but this distinction must bee supplied out of the former verse which for brevity sake is omitted in the third yet in that the fowles are sorted out by sevens it is evident that he meaneth only the cleane QVEST. III. Why the cleane are taken by sevens Vers. 2. TAke thee seven and seven for so are the words in the originall 1. Not that there were of the cleane fourteene seven of the male and female which seemeth to have beene the opinion of Iustine and Origen with others because they could not see how there should be an odde if there were but seven but it is certaine there were but seven three male and three female and the odde was for sacrifice This is the opinion of Ambrose Chrysostome Augustine with others And this repetition seven seven is not to be taken collectively for many sevens of one kinde but distributively for divers kinds according to the use of the Hebrew speech 2. Neither were the cleane taken by sevens for any mystery in that number as Ambrose saith that numerus septenarius est sacer that seven is a sacred number But Chrysostome rereproveth those that observe numbers and saith they doe but fabulari ex suo capite introducere fable and devise such things of their owne head But therefore the cleane were chosen by sevens for the more plentifull breed both for mans food and for sacrifice and but two of the uncleane were taken left their number might increase to the annoyance of man as Musculus well observeth and yet God would have the kind also of hurtfull beasts preserved for the punishment of man For the noysome beast is one of Gods 4. great judgements Ezech. 14.21 3. Whereas before chap 6.20 the Lord saith two of every sort shall come unto thee but here Noah is bid to take of the cleane by sevens the solution is easie for there the kind and sex is expressed that for every male there should be a female they should come by couples here the number is prescribed they must be taken by sevens QVEST. IV. Whether Noah and his sonnes lived in abstinence in the Arke Vers. 7. SO Noah entred and his sonnes and his wife c. 1. It is but a point of curiosity to enquire how Noah and his sonnes wives were called whether Noahs wife were named Noria as the Gnosticks or Barthenon as Epiphanius or Tytaea as Berosus Annianus saith and his sons wives Pandora Noella and Noegla seeing the scripture is silent herein it were a vaine labour for us to search 2. Whereas here Noah and his wife are not named together going into the Arke but comming forth they are joyned together chap. 8.16 Come forth thou and thy wife Ambrose thus noteth Non commiscetur sexus in ingressu sed commiscetur in egressu The sex is not mixed in the ingresse but in the egresse Whereupon he thinketh that Noah and his sonnes refrained the company of their wives all the while they were in the Arke which his opinion is most probable though not upon this ground but upon better reasons which he adjoyneth in the same place as he further saith maroris tempus erat non laeticea it was a time of sorrow not of mirth Againe because they knew that the deluge came because of the intemperancy of the world as also the rest of the creatures generally did forbeare the act of generation which I rather think than with Mercerus that the cattell ingendred in the arke either because the place was not fit or the seasons of the yeare were altered it being as a continuall winter for the space of an yeare by the coldnesse of the over-flowing water or God so disposing their naturall inclination QVEST. V. Whether Noah gathered the beasts into the Arke Vers. 9. THere came two and two to Noah c. 1. Neither as Philo thinketh did Noah gather the creatures together as the shepherd his sheepe for that had beene an infinite labour Neither as Hugo did the beasts come swimming to the arke seeking for succour from the water for they were entred before the waters fell But as God is said to have brought the beasts to Adam Gen. 2.19 so the Lord caused them to come unto Noah non fuit ista cura illius hominis as Augustine saith sed divina This was not mans care but Gods QVEST. VI. What creatures came not into the Arke NEither came there of every kind of living thing for these are excepted 1. All that liveth in the water either wholly or partly in the water partly in the land for such creatures onely came which moved upon the earth 2. Such creatures as come of corruption not by generation as flies of the water wormes of dung bees of bullocks flesh hornets of horse flesh the scorpion of the crab or crevice moaths of putrified herbs and certaine small wormes of the corruption of wood and corne c. for those creatures onely entred which increase by generation Mercer 3. Such creatures are excepted which are of a mixt kinde and ingender by the male and female of divers kinds as the mule which commeth of a mare and asse Cardanus also maketh mention of a certaine beast which he saw at Papia of the bignesse of a fox with feet like a beare a taile feathered like a goose with prickles upon the backe like an hystrix or porcupine barking like a dog which appeared to be of no certaine kind but by a mixt generation Concerning such mixt kinds Augustine saith well that they needed not to be preserved in the Arke sâ—d ibi parentes eorum faisse sufficeret it might suffice their parents that is the severall kinds whereof they are ingendred to be there 4. R. Sel. because Noah is bidden to take of every living thing Gen. 6.19 would inferre that the spirits of the aire were preserved in the Arke but this is ridiculous for neither are they to bee counted among these living creatures neither are they male and female nor yet are spirits subject to the danger of waters and their kinde were to be wished rather to be extinguished than preserved 5. R. Levi also because
about the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned
place for Noah was the first that used a ship yet it is without doubt that the whole earth was overflowne seeing the highest hils were so farre under the water Mercer 5. Places of confutation 1. Confut. The generall floud past and not to come FIrst out of this Chapter wherein the manner of the floud the beginning thereof and continuance is set downe the errour of Seneca is refelled who dreamed of two destructions of the world to come by fire and water he did not beleeve that the universall floud was past sed inundationem futuram that it was yet to come 2. Confut. All perished not in the floud AGaine in that inundation he imagined that all mankind and beasts should utterly be extinguished for thus he writeth Peracto exitio generis humani extinctisque pariter feris c. omne ex integro animal gloriabitur dabiturque terris homo inscius scelerum the destruction of mankind being finished and all beasts perished every creature shall be renewed and man restored to the earth without sinne But these fancies are refuted by Moses who sheweth how man and beast in the Arke were preserved 3. Confut. The fish perished not in the floud Vers. 32. EVerie thing in whose nostrells the spirit of life did breath By this that fancie of some of the Rabbines is confuted who thinke that the fish also were destroied by the waters which they suppose to have beene hot in the floud for onely those things perished which breathed upon the drie land sic Vatablus in hunc locum 4. Confut. The truth of Noahs floud proved by testimony of the heathen Vers. 20. Fifteene cubits upward From hence some would gather that the floud did ascend to the middle region of the Arke for it was higher than the mountaines whose toppes doe touch the middle region and sometime are above the clouds as they gave instance of the hill Olympus which is so high that the ashes left of the sacrifices are neither dispersed by the wind nor dissolved by the raine if then the floud was higher than that place where the raine is engendred the waters could not increase so high by the raine and thus they would impaire the credit of this storie and consequently inferre that there was no such floud Answ. 1. That report of Olympus is found to be untrue as Lodovicus Vives affirmeth by the testimony of Philadelphius who went up to the hill of purpose to try the truth of the report but found no such thing 2. No mountaine can bee so high as the middle region which is distant 50. mile from the earth whereas no hill exceedeth 4. mile in height 3. Solinus reporteth that in the top of the mountaine Atho there was a towne situate and divers inhabited there which lived halfe againe so long as other men did it seemeth then to have beene a most wholesome place for aire then was it not in the middle region which is full of clouds and foggy mists and beside they affirme that the top of the hill Atlas is alwayes covered with snow then it will follow that the snow is not there engendred 4. Though it bee granted that the floud might rise to the neather and lowest part of the middle region yet the upper part thereof was farre remote from whence raine might be ministred abundantly 5. Lastly this universall inundation of the world wanteth not testimony from the heathen as Iosephus alleageth out of Berosus Hieronymus which writ the antiquities of the Phenicians Muaseas and Nicolaus Damascenus who writeth of one that was carried in an Arke and did sticke in the mountaine Baris in Armenia Eusebius reporteth out of Abidenus how one Sissithras escaped in a ship to Armenia being foretold of a great inundation by Saturne and how by sending out of birds hee searched whether the earth were dry Pererius in his learned commentaries citeth beside Cyrillus who alleageth Alexander Polihistor for the same and Plato in Timaâ— Plutarch also maketh mention how Deucalion sent a dove out of the Arke Pompon Melae Plinius Solinus writ that Joppe was thought to be the most ancient City in the world and to have beene before the floud which must be understood of the generall floud in the time of Noah for Ogyges floud was only in Attica and Deucalions in Thessalia which came not neere Palestina where Joppe was and many Cities in the world were more ancient than those flouds that of Ogyges being 500. yeares and more after Noahs floud about the 90. yeare of Iacobs age the other of Deucalion 230. after that about the 50. yeare of Moses age as Pererius sheweth out of Eusebius and Orosius thus the heathen were not ignorant of this great judgement of water upon the world but they obscured the truth with their fables giving othâ—â— names unto Noah as of Sissitheus Ogyges Deucalion c. Vers. 21. And every man perished Like as from this generall proposition some were excepted as Noah and the rest which were with him so notwithstanding all high mountaines are said to bee covered with the waters v. 19. yet some may bee excepted they only are mentioned where the wicked inhabited sic Bellarm. de gratia primi hominis c. 14. Contra. The comparison is not alike betweene these two generall propositions for from the first Noah and his company are by speciall words exempted v. 23. Noah only remained and they that were with him in the Arke but no such thing concerning the hils is expressed in Scripture that any of them were privileged from the waters 6. v. 2. Of uncleane beasts thou shalt take of by couples From these words the Canon doth conclude most corruptly Non esse bonum duplicem numerum qui praefigurat foedera nuptiarum c. that a double number is not good whereby marriage is prefigured whereupon all the beasts that enter by two and two are uncleane impar numerus est mundus the old number is cleane Contra. 1. But the cleane and uncleane entred by couples v. 8. of the cleane and uncleane there came two and two therefore this is a false note 2. The uncleane are not such because of their number but for their kind 3. By this rule Noah and his sonnes should have beene uncleane that went into the Arke by couples namely with their wives 6. Places of Morall observations 1. Vers. 3. TO keepe seed alive upon the earth Hence Calvin noteth well that God tempereth the afflictions of his servants with comfort as here Noah the destruction of the world being at hand is put in hope that it shall bee restored againe so as the Prophet saith thy rod and thy staffe doe comfort mee as God correcteth with the rod of affliction so hee upholdeth his with the staffe of consolation 2 v. 9. There came two and two male and female By this that to one male there is but one female preserved both of man and beast wee see the right use of marriage approved and
Polygamy the marriage of more than one at once condemned sic Muscul. in hunc locum 3. v. 10. After seven dayes c. v. 12. And the raine was upon the earth forty dayes c. But these shew the Lords longanimity and patience for Noah is warned seven dayes before of the floud comming that by his preparation and entrance others might be warned Oecolamp and whereas God might have destroyed the world at once with water it was increasing forty dayes that the world seeing every day some perish might at length have turned to God Chrysost. 4. v. 16. The Lord shut him in God first provideth for Noah before the wicked are destroyed so Lâ—t was brought out of Sodome before the City was consumed sic Muscul. Mercer 5. vers 24. The waters prevailed an 150. dayes Thus Noah continued in this desolate and darke place above an whole yeare but God was his light and comfort Thus God is able to sustaine his Elect though they be shut up in the most darke and deepe dungeons as a light did shine in prison where Peter lay bound at midnight Act. 12.7 according to the Psalme to the righteous ariseth a light in darknesse Psal. 112.4 CHAP. VIII 1. The Method THis Chapter hath two parts 1. Of the ceasing of the floud to v. 15. 2. of Noahs going forth and such things as accompanied the same 1. Here is set forth 1. The causes of the ceasing of the floud from v. 1. to v. 7. 2. The manner how and by what degrees the earth was dried The causes are the principall the mercy of God in remembring Noah v. 1. The secondary meanes helping the winde that God sent v. 1. the letting causes the raine and fountaines were staied v. 2. The manner of the ceasing of the floud and drying of the earth is set forth first generally after an 150. dayes v. 3. then particularly to v. 15. by foure degrees declared with their severall seasons 1. In the seventh moneth and 17. day the Arke rested c. v. 4. 2. In the tenth moneth the tops of the mountaines were seene v. 5. 3. Then the waters were abated v. 11. Noah to know it once sendeth the raven after 40. dayes v. 6. and thrice the dove once seven dayes after the raâ—en v. 8. then seven dayes after v. 10. and other seven dayes after that v. 12. 4. Then the earth was dried first in the upper part only in the first day of the 1. moneth v. 13. then it was perfectly dry in the 2. moneth and twenty seven day 2. In the second part we have 1. Gods commandement for Noahs going forth v. 15 16 17. 2. Noahs obedience v. 18 19. 3. His thankfulnesse in sacrificing to God v. 20. Gods acceptance v. 21. with his promâ—se not to destroy the earth againe v. 21. and his benediction in restoring the state of things againe v. 22. 2. The literall or grammaticall interpretation v. 3. the water abated going from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. the waters returned from the earth going and comming Ch. H.B.G.P. they went from the face of the earth continenter recedendo continually going away T. going and returning haloch vashub v. 4. the seven and twenty day S. H. the seventeenth caet upon the mountaines of Armenia H. G. B. the mountaines Cardu Ch. upon the mountaines of Ararat P. H. upon one of the mountaines of Ararat Tr. v. 7. he sent out a raven to see if the waters were abated S. the rest have not these words and going forth hee returned not S. which went and came caet v. 10. waiting yet seven dayes S. seven other dayes caet v. 11. an olive leafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dry stalke S. a branch of an olive with greene leaves H. an olive leafe decerptum pulled off in her mouth T.B.G.C.P. taraph plucked pulled in the evening all read but the Sept. v. 12. in the six hundred and one yeare c. in the life of Noe this is added by the S. the cover of the Arke which he had made these words likewise added which the other have not v. 14. the seventeenth day S. the seven and twenty caet the seven and twenty day he opened the Arke added by the Sept. v. 6. thou and thy sonnes thy wife and thy sonnes wives S. thou and thy wife thy sonnes and their wives v. 17. ingredimini goe upon the earth H. P. fill the earth or ingender aboundantly or breed in the earth caet sharaâ—se to bring forth in multitude to creepe to move v. 19. according to their kinds H.B.G. their generations Ch. families T. P. mishphacah family H. this is wanting in the S. v. 21. the Lord smelled a sweet savour S. H. B. God accepted his offering Ch. a savour of rest G. P. gratum odorem an acceptable or pleasing savour T. noach rest according to Noahs name God said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bethinking himselfe S. said to him H. said in his word C. said in his heart caet because of mens workes S. mens sinnes Ch. because of man caet the cogitation of man is diligently bent to evill S. prone to evill H. is evill from his infancy câ—t raugh evill Pl. v. 22. sommer and the spring S. sommer and winter caet choreph winter 3. The explanation of doubts QVEST. I. How God is said to have remembred Noah Vers. 1. GOd remembred c. not that there is oblivion or forgetfulnesse with God but then God is said to remember when he sheweth by the effects that he hath care of man so God is said to remember mans sins when he punisheth them Mercer as the widowe said to the prophet art thou come to call my sinne to remembrance and to slay my sonne 1. King 17.20 2. God also remembreth the cattell wherein Moses is not contrarie to Paul doth God take care for oxen 1. Cor. 9. where the Apostle denieth not that Gods providence watcheth over cattell but that his care toward man is greater and that he careth for beasts for mans cause 3. So then as the cattell perished in the floud together with the wicked so they are preserved for the righteous sake 4. Some of the Hebrewes thinke that God is said to remember the beasts not the fowles because they were not made the same day with man but the reason is because Moses having made so often mention of the birds that were likewise preserved in the Arke as Gen. 6.20 Gen. 7.3.14 needed not to speake of them here 5. R. Sel. noteth that God remembred the beasts because they did not couple together in the Arke I will not answer with Mercerus that the beasts engendred in the Arke both that they might be for sacrifice and for food afterward for there were enough beside for sacrifice seeing seven of the cleane entred into the Arke and concerning food they might for a while forbeare the eating of flesh till the creatures were increased but if both cleane and uncleane beasts
not to returne because he came not againe into the Arke bur onely rested upon it or for that he returned without giving notice of that wherefore he was sent as the Dove did sic Lyranus Tostatus 3. Their conjecture also which say that the Raven returned not but lighted upon some carrion or dead body cannot be allowed as contrary to the text and beside unlikely seeing now it was the eleventh moneth in which time all the dead bodies were either consumed of the water or devoured of the fish 4. Wherefore we hold the Septuagint and Latine to be corrupt and that according to the Hebrew text the Raven went and came to the Arke both because there was his food his mate or fellow and his nest or resting place though I thinke that Raven was not received into the Arke as the Dove was 5. But the Hebrewes fables we refuse how that the Raven was sent forth out of the Arke because of his intemperancie with his mate and that two other in the Arke were in the same case Cham and Canis the dogge likewise they imagine that the Raven should expostulate with Noah why he was sent out from his mate as though Noah should keepe her for himselfe some thinke that this was the Raven that afterward fed Elias but these ridiculous toyes are not worth the rehearsall 6. The Hebrewes and some Christian writers doe here much stand upon allegories some of them which tend to edifying we refuse not as that the simple hearted are signified by the Dove who are to be received into the Church but Hypocrites and carnall men must not be admitted into the Arke of the Church as the Raven returned not Mercer QVEST. XII Of the sending out of the Dove and the computation of the seven dayes Vers. 8. HE sent also forth a Dove from him c. 1. Though the tops of the mountaines appeared before the sending forth of the Dove yet she found no rest for the sole of her foot because the earth was not yet dry but muddy and standing with water as Chrysostome noteth and Iosephus saith that the dove returned with fowle and durty feet and beside the dove delighteth in the vallies and places which were yet under the water Mercer 2. whereas she brought an olive leafe c. I rather thinke with Chrysostome that the olive tree yet keepe the leaves greene under the water especially seeing the olive as Pliny noteth is one of those trees whose leaves are alwayes greene then with Ambrose that Deo jubente uno die c. germinavit terra c. at Gods commandement the earth in the same day wherin it began to be dry did bud and bring forth that this olive branch was fetcht forth from Paradise or out of the land of Israel is a Jewish fable 3. Where Moses saith v. 10. he abode yet other seven dayes I approve rather the opinion of Tostatus and Lyranus and Mercerus that Moses observeth thrice seven dayes then of Rupertus and Pererius that understand but twice seven which Noah waited for the sending forth of the dove for it is evident that he had staid 7. dayes before not seven other from those forty dayes as Pererius expoundeth it but other seven from the first seven as the seven other mentioned v. 12. were other from the second seven QVEST. XIII Of the account of the 601. yeare of Noahs age Vers. 13. IN the six hundred and one yeare c. 1. Whereas in the first moneth the upper face of the earth was dried and yet v. 14. it is said the earth was dried the 27. day of the second moneth wee need not with Cajetan to reconcile this doubt to say that this was all one moneth but divers in computation the first in respect of Noahs age the second of the yeare for it was not like that Moses in the same place would use a divers computation which would breed a confusion in the story but the text expoundeth it selfe that in the first moneth onely the upper face of the earth seemed to bee dry but it was not firme and sound and fit for habitation till the second moneth 2. In that Noah removed the covering of the Arke that is part thereof so much as might serve to looke forth it followeth not that the window of the Arke was too little for Noah to looke out at as Pererius noteth or not convenient in respect of the situation for that use for both Noah out of the window had perceived before the tops of the mounntaines to bee bare v. 5. for how else and of whom were they seene as also in that Noah put his hand out of the window and tooke in the dove it appeareth it was not out of his reach but from the top of the Arke Noah might see round about whereas the window opened but one way and therefore he removed some part of the cover QVEST. XIIII Noahs floud of the longest continuance of all others Vers. 14. ANd in the second moneth the 27. day of the moneth 1. This floud then which was in Noahs time was of the longest continuance of all flouds and inundations that ever were that great inundation of Nilus under Prometheus endured but a moneths space that under Ogyges in Achaia two moneths another under Deucalion in Thessalia three moneths they make mention also of a fourth inundation of the Isle Pharos called therefore Pharonica under the Aegyptian Proteus but none of these were like unto this inundation in Noahs time neither for generality of place or perpetuity of time 2. For this floud neither continued only nine moneths as Anniaâ—â—s thinketh or ten moneths as Cajetanus supposeth but twelve moneths full and ten dayes according to the course of the Sunne for Noah went into the Arke when the floud began in the second moneth and 17. day of the six hundred yeare and hee came forth the second moneth of the yeare six hundred and one upon the 27. day of the moneth QVEST. XV. Abstinence in the Arke Vers. 18. ANd Noah came forth c. 1. Ambrose noteth as some Hebrewes before that whereas Noah is bid to come forth he and his wife his sonnes and their wives v. 16. but when he is bid to come in he and his sonnes and his wife and his sonnes wives are joyned together chap. 6. v. 18. that they lived apart in the Arke and companied not together non commiscetur sexus in introitu sed commiscetur in ingressu although it is like that Noah and his sonnes lived in abstinence in the Arke because it was a time of mourning and therefore the Hebrewes note that Ioseph had his children not in the yeares of famine in Aegypt but before yet this cannot be gathered out of the 16. v. where Noah and his wife his sonnes and their wives are named together when they are bidden to come out of the Arke for here v. 18. they are againe named asunder 2. But R. Isaack Carus his
and a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they
goeth further and distinctly sheweth how many nations and languages came of Sem Cham and Iapheth upon these words Psal. 105.8 he hath remembred his promise that he made to a thousand generations hee sheweth that there are in the world a thousand generations and 72. languages from Persia to the Indians and Bactrians of Sem he maketh 27 languages and 406. nations from Euphrates and Nilus to the Gades of Cham 394. nations 22. languages from Tigris westward of Iapheth were multiplied 200. nations and 23. tongues eâ— Perer. But this is set downe onely by meere gesse and conjecture that there should be divided 72 languages for there are but 70. fathers named 14 of Iapheth 31 of Cham 25. of Sem for Heber and Peleg must be counted for one familie whereas tenne of the sonns of Noahs sonnes are set forth with their issue and posteritie two of Iapheth fower of Cham fower of Sem they make not severall nations without their sonnes no more than Noahs three sonnes and therefore tenne more must be detracted from the number of 70. and so there will remaine but 60. As Canaan must not be reckoned for a severall nation beside those that came of him and so of the rest And if those whose generations are not expressed whereof there are 11. five of Iapheth two of Cham fower of Sem did not make severall nations as Augustine thinketh but were incorporate to the rest then so many more are wanting of this number and there will remaine but 50. But admit that this last conjecture of Augustine be uncertaine yet it is most probable that all the Cananites of Canaan of whom came an eleven severall nations as they are â—ehearsed Gen. 10.15 spake but one language Isa. 19.18 they shall speake the language of Canaan which if it be so then could there not be 72. languages divided in the confusion of Babel Wherefore concerning this matter there are some things certaine some things uncertaine first it is certaine that the tongues and languages were divided then that every particular person had not a severall language for then there could have beene no society but that the principall and chiefe families onely had their proper speech Secondly as uncertaine it is 1. whither 72. languages or more or lesse tooke then beginning 2. whether some of those nations are not now utterly perished as Pliny out of Eratosthenes alleageth that divers people in Asia as of the Solymans Lelegians Bebrycians Calycantians are extinguished 3. Neither is it certaine whether every particular language now used was then founded or only the mother originall tongues out of the which other since have bin derived which is most like Mercer QVEST. XVI Where Cainan first added to the genealogie reconciled Vers. 12. THe Septuagint betweene Arphacsad and Sale place Cainan and so doth S. Luke in his Gospell ca. 3. according to most copies but Cainan is not found in the Hebrew to reconcile this doubt 1. We neither allow Cajetanes solution that the septuagint have set downe the true genealogie and that the Hebrew copies are imperfect and have beene corrupted by the Jewes for the Jewes had no reason to corrupt the genealogie which giveth the Christians no advantage neither maketh against them and beside the Chalde Paraphrast which is most ancient leaveth out Cainan 2. Neither is it like as Eugubinus saith that the Septuagint erred herein and that S. Luke followeth their error for although an error may be admitted in the Septuagint in this place as in many other yet the holy Evangelist was farre from approving their error being directed by the spirit of God 3. Neither doth the answer of Ioannes Lucidus and before him Nauclerus satisfie that Cainan and Salâ— were one and the same and that the place in Luke should be read which was of Sala which was of Cainan Luke 3.36 But this cannot be for beside that that there was no cause why Luke should set downe two names only of Sala and of none of the rest beside in the Septuagint Cainan is made the father and begetteâ— of Sala Genes 11.4 Lippoman and Canus answere that as Mathewe omitteth three of the kings in his genealogie betweene Ioram and Ozias to make the line of 14. generations equall from Abraham to David from David to the captivitie and from thence to Christ so Moses to make tenne generations from Sem to Abraham correspondent to the ten patriarkes before the floud might omit Cainan But the reason is not alike 1. For those three Kings Ahaziah Ioas Amaziah are thought by some to to bee omitted for another cause because they were killed for evill government Concent 2. And againe Moses summeth the yeeres of these Fathers which Mathewe doth not and therefore if Moses should of purpose leave out Cainan a great error would fall out in the Chronologie and computation of yeares 3. If Moses had left out Cainan to make the genealogie equall yet if there had beene any such hee should not have beene omitted in that catalogie of their names 1 Chro. 1.18 where was no such cause of â—mission 5. Some thinke that the Septuagint erred in adding of Cainan and that Luke followed that text not approoving that error but giving way to the time because the Septuagint was then well knowne among the Gentiles least if he had departed from that translation it might have hindred the credit of his Gospell Thus Iansenius and Genebrard among the pontificall writers and learned Iunius among the Protestants who saith that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or fault of memory but a faultlesse confession in respect of the time so also Mercerus who thinketh that this being but a matter of genealogie is not much to be stood vpon which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse 1. Tim. 1.4 6. But I approove rather Beza his answere that Cainan was put into the text in Luke by the ignorance of some that tooke upon them to correct it according to the Septuagint for in that ancient manuscript which he followed Cainan was not to be found and therefore Beza in his translation upon good ground left it out and so doth the great English Bible Other thinke further that the translation of the septuagint was also herein corrupted by some that at the first these Greeke interpreters put not in Cainan for neither Iosephus nor Epiphanius which follow the septuagint rehearsing the fathers before Abraham make mention of this Cainan and in the best Greeke copies it is left out 1 Chronic. 1. QVEST. XVII When Arphaxad was borne Vers. 10. BEgat Arphachsad two yeare after the floud the question is whereas Elam and Asshur the sonnes of Sem are named before Arphacsad the third sonne how Sem could have these three in two yeares I answer 1. Neither with Aben Ezra that Sems wife might bee with childe in the Arke when the waters began to decrease for I thinke rather that
to take them wives abroad from among the Idolaters 2. v. 31. Sarai is said to bee Thare his daughter in law but if shee had beene his naturall daughter shee should have beene so called 3. It was alwaies unlawfull saving in the beginning of the world upon necessitie for brethren or sisters of halfe or whole bloud to marrie together as Augustine saith Abraham lived in those times when it was unlawfull for brethren ex utroque vel altero parente natos necti conjugio of one or both parents to bee coupled in marriage as it may appeare also by this because Abraham to perswade Abimelech shee was not his wife said she was his sister she could not then be both his sister and his wife Indeed among some barbarous Gentiles as the Egyptians it was permitted to marry their sisters as Ptolomeus Philadelphus did take to wife Arsinoe his sister which is condemned by Pausanius but among the faithfull it was never suffered nor practised Thamer saying to incestuous Ammon speake to the King for he will not deny thee 2 Sam. 13.13 sought but a delay to put off his wicked act not as though shee thought the King might or would grant any such thing 4. Abraham calleth Sarai his sister as he did call Lot her brothers sonne his brother chap. 13.8 for so the Hebrewes use to call their neare kinsmen by the name of brethren and he saith she was the daughter of his father not of his mother because her father Haran who might be 50. yeare elder than Abraham was the sonne of Thare by another woman and not by Abrahams mother 5. So then this Iscah is also Sarai for to what end else should Iscah here be mentioned as a stranger and not pertinent to the storie 6. It is most likely then that Sarai was the daughter of Haran elder brother to Abraham who and not Abraham was borne in the seventie yeare of Thare not as Pererius supposeth that Abraham was borne in the seventie yeare and Aran many yeares before for it is evident by the text that Thare had no children before he was 70. yeare old Gen. 11.26 R. Sel. affirmeth also that this Iscah was Sarai and he noteth that they are both of one signification for Iscah or Iacah is a name of principalitie as Sarai is yet Aben Ezra thinketh otherwise that if Sarai had beene Harans daughter Moses would have called her the daughter of Haran as Lot is said to be the sonne of Haran v. 31. but that is no reason for in stead thereof shee is called the wife of Abraham of whom she now was rather to take denomination than of her father Mercerus also thinketh that this Iscah was not Sarai because in the same verse there would not bee so sudden a change and mutation of the name but I thinke the first opinion more probable that Iscah is Sarai for the reasons before alleaged 1. because it had not beene pertinent to make mention of Iscah if she had not belonged to this story 2. It is like that as Nahor married the one sister so Abraham did the other 3. that they might take them wives out of their owne kindred and not marry into the idolatrous stockes of the Chaldeans QVEST. XXII Why mention is made of Sarai her barrennesse Vers. 30. BVt Sarai was barren c. Sarai her barrennesse is noted 1. not as some Hebrewes imagine that she should be reserved for the birth of Isaak and not bee polluted with other births for the birth is no pollution of the wombe and if this were the reason Isaack might have beene the first borne 2. neither was Sarai barren that by this meanes Ismael should be borne of Agar to bee a plague afterwards to the Israelites as some Hebrewes thinke 3. But this was the cause that Gods power might afterward appeare in giving her a sonne in her old age QVEST. XXIII Abraham whether cast into the fire and then delivered by his faith Vers. 31. THey departed together from Vr of the Chaldeans It seemeth to bee an old tradition among the Hebrewes that Abraham was complained of by Thare his father in the dayes of Nimrod for refusing to worship the fire which the Chaldeans adored as God and therefore he was cast into the fire but was delivered by his faith and that this was the Ur that is the fire of the Chaldees out of the which Abraham was brought and they adde further that Aran seeing his brother delivered refused likewise to worship that Idoll and was cast into the fire wherein because hee had but a weake faith he perished and therefore it is said he died before his father that is in his presence This tradition Hierome seemeth in part to allow of and Lyranus also and Paulus Burg. But it is a meere fable as may thus appeare 1. because Abraham as most Chronographers agree was not as yet borne in Nimrods time but in the 43. of Ninus that succeeded Nimrod or Belus 2. If Abraham had beene so miraculously delivered it is like that either Moses would have remembred it in this story or the Apostle Heb. 11. where he commendeth the faith of Abraham or Ecclesiasticus chap. 45. would not have omitted where of purpose he setteth forth the praise of Abraham Iosephus also lib. 1. antiquit and Philo that wrote two bookes of Abraham remember no such thing 3. This Ur was the name of a City in Chaldea which Eupolimus in Eusebius calleth Camerinis Ammianus Ur lib. 25. Plinie Oâ—choen the Septuagint translate it the region of the Chaldeans And here not onely Abraham but Thare Lot and Sarai all depart from Ur then it should seeme they were all cast into the fire Iosephus saith that in his time the Sepulcher of Haran was to be seene in Ur of the Chaldeans Haran then was not burned but buried Aben Ezra taketh Ur for the name of a place and Abrahams Countrey though Ramban would have Cuthena in Mesopotamia rather his Countrey QVEST. XXIII Whether Nachor went out with Terah from Chaldea Vers. 31. ANd Terah tooke Abraham 1. It is certaine that God was the author of this journey who spake to Abraham before he dwelt in Canaan Act. 7.2 and that Terah was made acquainted with Gods oracle by his sonne and obeyed the same Calvin 2. Terah is said to take Abraham c. because he was the chiefe and master of the family Muscul. 3. No mention is made of Nachor who chose rather to remaine in his Countrey and obey not Gods calling who afterwards notwithstanding followed and left his Countrey but went no further than Mesopotamia Gen. 24.10 and dwelt also in Charran Gen. 28.1 Mercer QVEST. XXIV Whether Terah Abrahams father were an Idolater COncerning Terah whether he were given to the Idolatry of the Chaldeans because he departed from Ur is a great question which may thus be decided 1. It is neither probable that as Suidas saith Sarug the grandfather of Terah brought in Idolatry commanding holy
them that gave them their several tongues hom 11. in Numb But the text it selfe overthroweth this opinion v. 9. The Lord Iehovah did confound their languages 3. Confut. Against Celsus that saith Moses borrowed of other writers THirdly Celsus objected that Moses borrowed this story of the towre of Babel of those that write of the Gyants called Aloides how they cast downe a great towre But Origen answereth that the writers of that history were after Homer who was after Moses so that he could not take any thing from them lib. 4. cont Cels. It is more like that they corrupted the true story of Moses with the Poeticall fictions 4. Confut. Against the Pagans that fable of the beasts that they had sometimes one language 4. CErtaine Pagans not beleeving that the world was not any time of one language compare this narration of Moses to that fable of the beasts that sometime they had all one language and one understood another till such time as they sent an embassage to the Gods that they might bee alwayes in their flourishing youth and never be old and for this their proud request their speech was confounded that now one understandeth not another The like truth say they is in this narration of Moses For how is it like that they could in that instant every man forget his former speech ex Philone But this is a doltish comparison betweene reasonable men and unreasonable beasts those being no more capable of speech than they are of reason And seeing all the world tooke beginning from one man before the floud from Adam after the floud from Noah why should it seeme incredible that the world used one language And why should it seeme unpossible that God to whom all things are possible in that instant could make them forget their language seeing that some diseases as the Lethargy doe bring such forgetfulnesse as that the patient knoweth not how to call things by their names and Pliny writeth of Corvinus Messala that he forgot his owne name 5. Confut. Against Philastrius that all the world was of one language not divers before 5. PHilastrius counteth it an hereticall opinion that all the world was of one language before the tower of Babel they are said so to be saith he that although they spake divers languages yet they one understood another and so in effect it was but as one But the text is contrary that the whole earth was of one language and one speech not of one understanding but of one lip as it is in the hebrew that is they framed their words and language after the same manner And how could every man understand so many languages which are held of most to have beene not so few as seventy without a miraculous gift such as the Apostles had and whereas Moses maketh mention of divers languages in the 10. chap. v. 5.20.31 there that is spoken by way of anticipation And here Moses setteth forth the beginning and occasion of the diversity of languages by a certaine figure called hysterosis which declareth that last that was done first setting the effect before the cause 6. Confut. Against Philo that this division of tongues is to bee understood historically not in allegory 6. FOurthly Philo draweth this story of the confusion of tongues to an allegory to signifie the confusion of vices Hoc est nunc propositum sub figura confusionis linguarum dijicere constipatuâ— vitiorum cuneum This is Moses purpose under this figure of confusion of tongues to cast downe the conjoyned muster of vices for to speake properly this parting of one language into many is a separation rather than a confusion Contra. 1. After this manner the whole story of Genesis may bee allegorized so that we should have neither creation of the world nor inundation of the same in true history but in devised allegory 2. This division of tongues is called a confusion not in respect of the divers speech which was indeed divided not united or confounded but of the speakers who were confounded in their affection in being astonished at so suddaine an alteration in their memory in forgetting their accustomed speech in their understanding because they one understood not another in their worke which was confused the server bringing one thing when the builder called for another 7. Confut. Against Plato and Aristotle 7. PLato his opinion is that words have their force and meaning from nature Aristotle that they were first framed as it pleased man But here wee learne that God gave unto man speech and he infused into men at once diversity of languages 8. Confut. Against the Lutherans that make an omnipresence of Christs body 8 Vers. 5. THe Lord came downe the Lutheranes Vbiquitaries that maintaine an omnipresence and ubiquity that is an every-where presence of Christs flesh being pressed by this argument that Christs body doth move from place to place therefore it is not every where doe answer out of this place that God is said to move and descend and yet he is every where But the reason is not alike for to ascend and descend is spoken of Christs body truly and properly but of the God-head only metaphorically and figuratively 9. Confut. Against the latine service in popery 9. Vers. 9. THerefore the name was called Babel because their language was so confounded that they one understood not another so what is the Church of Rome to bee counted but another Babel and synagogue of confusion where the people understand not the Priest noâ— one another in their latine service and prayers Muscul. 10. Confut. Against Pererius the marrying of the uncle and neece unlawfull 10. Vers. 29. THe name of Abrahams wife was Sarai who is held to be the daughter of Haran Abrahams brother which marriages were not then forbidden by any law but afterwards they were where the errour of the papists and namely of Bellarmine and Pererius may be noted who affirme that it was not forbidden by Moses law for the uncle to marry his neece for Othoniel the younger brother of Caleb married Achsa Calebs daughter Iud. 1.13 Contra. 1. To marry in this degree is forbidden in Leviticus by necessary collection Levit. 18.12 Thou shalt not uncover the shame of thy fathers sister for she is thy fathers kinswoman doth not the same reason hold for the other sex thou shalt not uncover the shame of thy fathers brother for hee is thy fathers kinsman Where the degree is prohibited in the male it holdeth also in the female sex unlesse they will say because the law saith thou shalt not cover thy neighbours wife and expresseth not thy neighbours husband that therefore the one should bee lawfull and not the other 2. Othoniel was not the brother of Caleb but either his nephew as the Septuagint read Othoniel the sonne of Kenez adelphon the brother of Caleb namely Kenez for so is the construction in the greek or else as Iunius collecteth Othoniel and Caleb were brothers children Caleb
unlesse for the better if our sinnes let not and I hope to use the saying of Moses that their eyes shall looke till they fall out of their heads Deuter 28.32 before that shall befall us which they have so long desired True it is that this land aboundeth with many sins which God grant may be purged from among us but we trust that God will chastise us as a loving father with his owne hands and not give us over to bee punished of a nation more wicked than our selves though we are great offenders yet not as the Amorites an uncircumcised nation but as the Israelites the Lords owne people It is therefore great presumption in this popish writer to sit in Gods place to make them Amorites that are no Amorites and to threaten judgement where the Lord purposeth to blesse Ambrose upon those words in the Psalme 119.106 I have sworne and will performe thus writeth Noli usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem c. let this example bee no warrant unto thee to take an oath unlesse you had power to keepe an oath so this prophecy against the Amorites can be no ground to the Frier of such false application unlesse he were appointed to be Gods Minister for the execution CHAP. XVI 1. The Method and parts THis Chapter hath two parts the giving of Hagar by Sarai to Abraham from v. 1. to 5. the sequele thereof from thence to the end In the first part 1. There is the cause that moved Sarai to give Hagar on her part because she had no children v. 1. on Hagars part shee hoped to have a childe by her v. 2. 2. The manner is expressed how Hagar was given and when v. 3. 3. The effects and fruits Hagar is conceived with childe v. 4. Secondly the sequele of this marriage is first the departure and flying away of Hagar v. 5. to 7. then her returne with the occasion thereof Hagar flyeth because Sarai corrected her this she did by Abrahams leave Abraham gave leave because Sarai complained because Hagar despised her v. 4 5. In Hagars returne 1. the Angell biddeth her goe and humble her selfe to her mistresse v. 8 9. 2. the Angell prophesieth of the number of her seed v. 10. of the name of her sonne v. 11. his quality and condition v. 12. 3. Agars thankfulnesse and obedience is expressed ver 13 14. 4. the accomplishment of the prophecie concerning the birth and name of her sonne 2. The difference of translations v. 3. she tooke Agar the Egyptian H. then Sarai Abrahams wife tooke Hagar caet v. 5. thou doest me wrong H.S.B.G. I have judgement against you C. the injury done to me be upon you Tr. mine injury is upon thee P. heb It is more like that Sarai maketh Abraham the cause of her wrong because he corrected no Hagars male pertnesse than that she wished evill unto him v. 7. which is in the way toward Sur in the wildernesse H. which is in the way Agara C. which is in the way to Sur. caet the Sept. have not this clause v. 11. The Lord hath received thy prayer C. marked thine affliction T.P. heard thy tribulation caet 12. His hand against every man and every mans hand against him caet but the Chalde hath he shall stand in need of all men and all men of him 13. I have seene the things behind him that seeth me H.P. I have seene him face to face that seeth mee S. I have looked after him that seeth me B.G. I doe see after him that seeth me Tr. that is I have seene God and live 14. Betweene Recam and Agara C. Cades and Bered 3. The explanation of doubts QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct Vers. 2. I Pray thee goe in unto my maid c. 1. It is most like that this Agar as Philo noteth though by nation an Egyptian yet in religion was of Abrahams faith for he would not be unequally yoked with one of a divers faith 2. It is also probable that seeing Abraham did goe in unto her only for procreation that after she conceived hee did no more company with her as Philo also observeth lib. de Abraham 3. But it is unlike that Sarai gave this counsell to Abraham to take her maid by Gods instinct as Iosephus thinketh for God would not goe against his owne ordinance they two shall bee one flesh Gen. 2.4 Neither did Sarai this so much for desire of procreation and to try as Chrysostome conjectureth whether the cause of sterility were in her or her husband but chiefly in regard of the blessing which was promised to Abrahams seed in which respect her fault is somewhat excused yet it cannot be defended because she faileth in the meanes 5. Neither is it like that this Hagar was Pharao his daughter as some of the Hebrewes but some of the maids rather of Pharao his house that were given to Sarai Gen. 12.16 QVEST. II. Why ten yeares of Abrahams dwelling are mentioned 3. THen Sarai tooke Hagar c. after Abraham had dwelled ten yeares c. 1. Plutarke hath the like story of Stratonica that being barren gave unto Dejotarus her husband Electra by whom he had children thus the heathen were readie to imitate the infirmities of holy men and women but not to follow their vertues 2. Mention is here made of tenne yeares not because this time is set as the Hebrewes imagine for the triall whether the wife is like to be barren or fruitfull for Rebecca was twentie yeares barren neither as Cajetan to shew that Sarai was past hope of children who was now 75. yeare old tenne yeare younger than Abraham but rather as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse did content himselfe with her and his faith toward God that staying thus long after the promise yet despaired not of the performance thereof Perer. QVEST. III. Of Hagars sinnes Saraies faults and Abrahams infirmity Vers. 6. SArai dealt roughly 1. In Hagar divers faults are discovered first her unthankfulnesse and contempt toward her mistresse that had so much honoured her secondly her obstinacy in refusing to be corrected but flying away then her froward mind in taking the way by Sur into Aegypt thinking never to returne Oecolamp and so to play the Apostata from her faith which she learned in Abrahams house 2. Sarai also diversly sheweth her infirmity first her patience in being so much moved at the insolency of her maid then her rashnesse in charging Abraham without cause and wishing God to bee judge against her selfe Musculus thirdly her too great sharpnesse and severity against Hagar as Ambrose noteth which was constrained to escape her hands by flying away immoderatius permissa ultione utitur c. Sarai in her anger doth intemperatâ—ly use the power committed to her lib. 1. de Abraâ— c. 4. so also
even in that place in the wildernesse she had seene an Angell Mercer 7. But the right and proper meaning is that she seeth that is liveth after shee had seene God for they thought no man could see God and live and therefore Iacob also said I have seene God face to face and my life is preserved Gen. 32.30 QVEST. XI Who is understood by the living and seeing Vers. 14. THe well of him that loâ—eth and seeth 1. Some referre both unto God 2. some to the Angell who as Gods Minister though not as God liveth and seeth 3. Some living understand of Ismael that lived 4. But Hagar saying the well of the living and seeing by living understandeth her selfe that lived after this glorious sight by seeing God which seeth our afflictions QVEST. XII Of Cades and Sur. BEtweene Cadesh and Bered 1. These were two places in the wildernesse of Sur which extended to the red sea 2. Cadesh is that place where the water gushed out of the Rocke and the people murmured against God Numb 20. 3. It is called a well and before a fountaine because it was a deepe fountaine for as Augustine saith omnis putens fons non omnis fons puteus Every well may be called a fountaine not euery fountaine a well QVEST. XIII Why Abraham not Hagar gave the name to Ismael Vers. 15. ABraham called his name Ismael c. 1. Before it is said thou shalt call and here Abraham giveth the name as he had learned of Hagar and so in effect she gave it Perer. 2. For the Lord would not by his oracle diminish the right of the father to whom it belonged to give the name Muscul. as Eva is said to have given Seth his name Genes 4.25 yet Adam first called him so Gen. 5.3 4. Places of doctrine 1. Doct. Evill must not be done that good may come thereof Vers. 2. I Pray thee goe in unto my maid it may be I shall be builded by her c. Sâ—ra though shee had a good intent that Gods promise concerning Abrahams seed might be accomplished yet shee doth not well to use unlawfull meanes that Abraham may have this seed by a concubine for according to Saint Pauls rule we must not doe evill that good may come thereof Rom. 3.8 And this device of Sara prospered not she being so farre from being builded and increased hereby that the posterity of the seed of Ismael the Ismaelites and Hagarenes became enemies afterward to her owne seed Musculus 2. Doct. They that punish justly are not persecutors Vers. 6. SArai dealt roughly with her Augustine from this example collecteth that they alwayes which inflict punishment are not persecutors and that discipline may be administred justly against the obstinate as Sarai dealt with Hagar Hagar passa est persecutionem à Sara hac tamen sancta erat qua faciebat illa iniqua quae patiebatur Hagar suffered persecution of Sara and yet she was holy that did it the other evill that suffered it Epist. 50. 3. Doct. Religion no enemie to politicke order Vers. 9. HVmble thy selfe under her hands Hagar was a bond-servant whose condition then was very hard yet the Lord commandeth her to returne to her mistresse we see then that religion dissolveth not politicke order neither is the doctrine of faith a doctrine of licentious liberty Hagar though now come to herselfe and called of God yet is not to renounce her condition and state of life according to Saint Pauls rule Let every man abide in the same calling wherein he is called c. 1 Cor. 7.10 Luther 4. Doct. The office of Angels THe Angell of the Lord said to her c. This is the first place that maketh mention of the apparition of Angels This Angel is sent to call home againe Hagâ—r to her station and calling so the Angels chiefe office is to protect the servants of God and to bring home againe those that erre so as the Apostle saith They are all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 5. Places of Confutation 1. Confut. Polygamie of the fathers never lawfull or dispensed with Vers. 3. THen Sarai Abrahams wife tooke Agar 1. Some thinke that Abrahams marriage or copulation rather with Hagar was lawfull and that Sarai was moved of God to perswade this marriage to Abraham Ioseph lib. 1. antiquit But this no where appeareth for though God approved Sarai her advice for the casting out of the bond-woman with her sonne Gen. 21.8 yet it followeth not that God liked of her counsell in Abrahams taking her to be his wife 2. Some thinke that adultery was not yet forbidden by any law Ambrose because Abraham was both before the Law and the Gospell he thinketh him to have beene blamelesse Durandus also and Tostatus are of opinion that polygamie was lawfull before it was forbidden by the positive law of the Gospell But the saying of our Saviour a principio non fuit sic from the beginning it was not so sufficiently confuteth these assertions seeing God in Paradise made unto Adam but one Eva one wife for one husband 3. Some simply allowed not the polygamie of the fathers but hold that it was permitted by some speciall dispensation for those times and so though they will not simply justifie it yet they qualifie and excuse it by these reasons 1. Theodoret saith neque natura neque lex ulla tunc scripta c. Neither nature nor any written law did forbid then the having of many wives Cont. Though no law were yet written that made any such prohibition yet they had the law of the creation they two shall be one flesh Matth. 19.5 which was continued by faithfull tradition and the lively examples of the Patriarks 2. This marriage proceeded not of any intemperate lust but was done studio quarendae posteritatis of a desire to increase posterity Ambr. Cont. The Apostle for this hath given us a rule not to doe evill that good may come thereon Rom. 3.8 Abrahams good intention doth not excuse an unlawfull action 3. Abraham did it not of himselfe Augustine saith Voluntatem illius non voluptatem suam implevisse accepisse non petisse that he fulfilled not his owne lust but his wives desire he asked her not but received her And he to this purpose urgeth the Apostle words that the man hath not power over his owne body but the woman 1 Cor. 7. Contra. If this were a good defence then Adams excuse also might have served because the woman gave him thâ— apple and he did eat The Apostle giveth the woman power over her husbands body and the man likewise over the womans to performe mutually the matrimoniall duties but the woman can no more give liberty to the husband to joyne unto strange flesh than the husband can unto the woman As the Apostle in the same place restraineth that liberty Let every man have his wife let every woman have her husband 1.
Cor. 7.3 they must be the one addicted and obliged only to the other 4. Ambrose againe excuseth this marriage of Abraham with Hagar by the mystery in it as it is expounded by S. Paul Galat. 4. quod ergo putabas esse peccatum advertis esse mysterium that which you thought was iniquitie appeareth to be a mysterie Contra. A mysterie we admit according to the Apostles collection in Abrahams marriage with Hagar but that giveth no liberty or immunity unto it for so theft might be excused because the suddennesse of Christs comming to judgement is likened to the comming of a theefe in the night neither is it therefore a thing excusable to play an unrighteous steward because Christ draweth a parable from thence Luk. 16. 5. Augustine further saith sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum inâ—culpabilis consuetudâ— he calleth it an inculpable custome for one man in those dayes for procreation sake to have many wives He excuseth the multiplicity of wives by the custome of those dayes though the use bee now otherwise like as sometime among the Romans it was counted a hainous thing tunicas habere talares vâ—l manicata to weare sleeved or side gownes but now for a man of honest condicion not to have such is counted a shame c. Contra. Indeede indifferent things such as are the formes and fashions of apparell may be changed and sometimes held lawfull sometimes uncomely according to the divers customes of times but that which is simply unlawfull by no custome can be made lawfull that which is evill whatsoever the custome is ought not to be followed the Scripture herein giveth us a rule not to follow a multitude to doe evill Exod. 23.2 2. Neither doth it yet appeare that there was any such custome among the faithfull in Abrahams time to couple themselves to more than to one wife 3. Chrysostome of this very customâ— of having many wives thus excellently writeth Vides quomodo non oportet consuetudinem praetextere sed quod justum est inquirâ—re ecce quoniam mala erat consuetudo expl sa est c. You see then that we must not pretend custome but intend that which is just because it was an evill custome it is left 6. Chrysostome in the same place alleageth another excuse Permissum est cum duabus vel tribus misceri ut humanum gâ—nus propagaretur c. It was then permitted to be coupled with two or three that mankindâ— might be increased Contra. If this were a sufficient reason for polygamie it had beene more needfull that in the creation many women should have beene made and so likewise that more than one wife a piece for Noah and his sonnes should have entred into the Arke for then there was greater need of all meanes for procreation Wherefore all these reasons and excuses doe not serve to exempt the Patriarks from all blemish and blame in their multiplying of wives 4. A fourth opinion there is that God gave a dispensation for polygamie to the fathers and as it is most like to Noah when he said to him Increase and multiply sic Perer. in Gen. 16. disp 1. Contra. 1. Against a precept written dispensation unwritten hath no place seeing then the commandement is expressed For this cause shall a man leave father and mother and cleave to his wife Gen. 2.24 he saith not wives but wife as speaking of one but such dispensation is no where mentioned we hold it to be a meere humane conjecture 2. If God had given Noah such an indulgence it is like that he and his sonnes would have used it there being then greatest cause in the renewing of the world 3. And though they are blessed with increase yet only the lawfull meanes of increasing and multiplying are permitted for otherwise this might be an excuse for adulterous copulations 5. Wherefore the safer and sounder opinion is that polygamie that is the marriage of many wives was neither simply lawfull nor for a time dispensed with but that it was an humane infirmity even in those holy Patriarks 1. Because it degenerateth from the first institution in Paradise to the which Christ sendeth us From the beginning it was not so 2. The first that brought in the doubling of wives was Lamech of the cursed seed neither doe we read of any of the Patriarks from Adam to Abraham for the space well-nigh of two thousand yeares that had more wives than one 3. If there had beene at any time a needfull use of polygamie it is most like that in the beginning when the world was not yet replenished as in Adam and Noahs time it should have beene permitted 4. To have a concubine together with a wife was never lawfull but such an one was Hagar for Abraham did cast her out with her sonne she was also a bond-woman and therefore not fit to be a wife to so great a Patriarke and a wife is defined by the Apostle to be such an one as is taken to avoid fornication 1 Cor. 7.2 but to that end did not Abraham take Hagar having Sarai beside And whereas the text saith that Sarai gave her to Abraham for or instead of his wife the meaning is not that Hagar became properly Abrahams wife but that she was in the place and stead of his wife for as Sarai saith It may be I shall receive a childe by her Gen. 16.2 but if she had indeed beene his wife and so manumitted and not Saraies bond-woman still the childe should have beene counted hers and not her mistresses and Gen. 25.6 mention is made of Abrahams concubines Pelagshim whereof Hagar must be one 6. But yet this being admitted that the Patriarks erred in multiplying their wives yet some cautions must be received withall 1. That herein they finned not against their conscience but of ignorance and infirmity as in other things this being not yet revealed unto them 2. Though God dispensed not with their so doing yet it pleased the divine indulgence in silence and mercifull connivence to passe by this over-sight as the Apostle saith in another case The time of this ignorance God regardeth not Act. 17.30 3. We abhorre the blasphemie of the Manichees sufficiently confuted by Augustine who doe charge the Patriarks with lasciviousnesse and wantonnesse of flesh in using many wives which they did for generation of children not satisfaction of their iust and as Augustine well saith Castius utebantur plurib quam nunc una c. They used many wives more chastly than we now use one so he concludeth O virum viriliter utentem foeminis conjuge temperanter ancilla obtemperanter nulla intemperanter O worthy man using women manly his owne wife soberly his maid obediently but none of them intemperately Morall observations 1. Observ. Affliction and punishment commeth from God Vers. 2. THe Lord hath restrained me from childe-bearing Sarai as a godly woman imputeth her sterility
obscuring of their sight concerning the object of the doore only as Perer. neither was it a blindnesse procured by any naturall meanes as by the obscuring the object darkning the aire or weakning the sight as Pererius imagineth but it was a miraculous and immediate worke they smote the men with blindnesse they smote not the medium or the object but their sight was generally blind that they had no discerning of one thing from another as the Aramites were blinded that they could neither discerne Elisha the prophet the way nor the City Calvin so that both their discerning and seeing faculty both inward and outward sense were dazled and therefore the word sanuere is put in the plurall number Sanâ—erim they were then as it were san blind which word may very well bee derived from the Hebrew so is the property of such not to discry or discerne things of any distance from them QVEST. IX Lot had only two daughters no other children Vers. 14. LOt went and spake to his sonnes in law c. 1. These were the men unto whom Lots daughters were espoused not already married as some of the Hebrewes thinke and Mercerus that Lot beside the two Virgins had two other daughters married but it may appeare that Lot had no more sonnes or daughters but only two because when the Angell had bid him bring out his sonnes in law his sons and daughters hee onely spake to his sonnes in law therefore sonnes he had none nor other daughters to speake unto but those two which were with him 2. It is evident also that only Lot his wife and two daughters were delivered out of the flames of Sodome 1. that it might appeare that there were no more righteous persons in Sodome so that the number of ten last mentioned by Abraham could not bee made up 2. If any other had escaped if men Lots daughters would rather have practised with them than their father if women they would have entised them to doe the like as they did As for the wine which they drunke they might either carry it themselves or upon beasts there was no such necessary use of servants in that behalfe or which is most like they brought it with them from Zoar. Mercer QVEST. X. Why Lot is willed to speake to those that would not heare him Vers. 14. HE seemed as though he had mocked It will be here questioned why the Lord willeth such to be warned whom hee knew would despise their calling The answer is ready God notwithstanding would have them to be called that they might be more inexcusable and his judgements appeare to be most just like as he hath appointed the Gospell to be preached to all the world yet many are called and few chosen as our Saviour saith Mat. 20.16 ex Calvin QVEST. XI Why Lot and the rest are forbidden to looke backe Vers. 17. LOoke not behind thee The Lord forbade Lot and likewise the rest with him to looke behind them not either because of the Angell that destroyed Sodome or for that it was dangerous to looke into the infected aire as the Hebr. but for these reasons 1. to try their obedience as hee did Adams in prohibiting the eating of an apple 2. to shew hereby the indignity of that place that was not worthy by any honest man to bee looked upon 3. to stay Lots curiosity that he should not too narrowly looke into Gods judgements or gaze upon his workes Perer. 4. as also for more speed sake as the Apostles were likewise forbidden to salute any by the way Iun. 5. that Lots desire and affection might bee sequestred from the pleasures and wealth of the City Calvin QVEST. XII How Lots wife looked behind him Vers. 26. HIs wife looked backe behind him 1. not behind her selfe as the Latine readeth 2. nether yet being behind Lot dragging after him did shee looke backe as Cajetane in c. 19. Genes Mercer 3. neither did she looke behind upon Lot that she might come after him Calvin for then she had not broken the Angels charge 4. but she looked toward Sodome behind and beyond her husband Iun. QVEST. XIII Why God so severely punished Lots wife SHe was turned into a pillar of Salt God shewed this example of severity upon Lots wife 1. for her disobedience 2. her incredulity in not giving credit to Gods word 3. her curiosity in desiring to see the City burning 4. her foolishnesse in pitying the ruine of her countrey kindred and people 5. her affection seemed yet to bee addicted to the pleasures of Sodome and therefore our Saviour giveth a caveat hereof Remember Lots wife Luke 17.32 that wee for saving and loving of this life lose not the next Perer. Calvin QVEST. XIV What pillar of Salt Lots wife was turned into PIllar of Salt 1. Not because Lots wife perished in the fire of brimstone mingled with salt as it is Deut. 29.23 as Aben Ezra for it might as well be said a pillar of brimstone 2. neither is it so called only because it was a durable pillar as an everlasting covenant is called a covenant of salt Numb 18.19 for salt hath a property to preserve things from corruption and decaying 3. Neither was she turned into a pillar of salt because she refused to bring the guests salt the day before as some of the Hebrewes dreame 4. Neither yet is it an allegory to signifie such to be as senslesse pillars which divert their affections from spirituall to earthly and sensuall things as Philo applieth it 5. But hereby is signified that she both was turned into a pillar of materiall salt and that also durable and of long continuance which Iosephus saith remained to be seene in his time Bâ—rchardus long after maketh mention of it in his description of the holy land and the Thargum Hierosolymit saith that it is duratura usque ad tempus resurrectionis to continue till the resurrection but God would have that monument ut praestet fidelibus condimentum c. that it might be a seasoning to faithfull men to take heed of backsliding as Augustine noteth QVEST. XV. What became of Lots wife FUrther 1. Neither must it bee supposed that her soule but her body onely was turned into a pillar of salt Calvin 2. And the Lord might have mercy upon her soule though this chastisement was shewed upon her body 3. And it is most like that this miracle was done before Lot came to Zoar neither is it to be thought that Lot and his two daughters went before and his wife staid behind in the field to looke backe as Cajetane thinketh but it was done in Lots sight and presence for the better example sake before they entred into Zoar for when Lot departed out of Zoar mention is made only of him and his two daughters And they which have travelled that countrey doe testifie that this pillar was to be seene betweene Segor and the dead Sea where Sodome and Gomorrha stood Perer. ex Borchard QVEST. XVI
sheweth that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint
afterward 2. Neither because Abraham had married another wife as some suppose did Isaack dwell apart from him in Beersheba his father remaining in Hebron as Calvin for it is not like that Abraham would want the presence and comfort of his dutifull sonne 3. Nor yet for a time did Isaack dwell apart employed as is most like in some speciall affaires in that countrey Merc. 3. But it is most like that Abraham at this time dwelt in Beersheba both because Abrahams servant returned thither as also there was Sarahs tent into the which Isaack brought Rebecca v. 67. QVEST. XXVIII Why Isaack used in the evening to walke in the field Vers. 62. TO pray in the field 1. Some read to talke or conferre in the field Aquila 2. some to talke with his workmen Cajetan 3. some to exercise himselfe in the field Septuag 4. Some to give himselfe to meditation Ambr. Iun. 5. some to meditate and contemplate the heavens and starres other naturall things Lyran. 6. some to talke with himselfe as they doe which are given to meditation 7. some to take the aire Vatabl. 8. But it is most like hee went into the field to pray unto God and to pray with deepe meditation for so the word suach signifieth both to meditate and pray and it may be that he intended his prayer specially concerning this businesse of his mariage QVEST. XXIX How and wherefore Rebecca lighted downe from the camell Vers. 6.4 SHe lighted downe from the camel c. 1. She neither bowed her selfe a little upon the camell as Ramban 2. neither did she hurt her selfe in lighting downe forcing by the fall the markes of her Virginity whereby Isaack suspected that the servant in the way had deflowred her as the Hebrewes fable 3. But she did for reverence unto Isaack light downe from the beast Mercer 4. so that we need not with Gregory to make an allegory hereof who by Isaack walking in the evening understandeth Christ comming in the end of the world and by Rebecca lighting from the camel the Church of the Gentiles forsaking her vitious life and manners Gregor in 42. Iob. QVEST. XXX Why they used to cover the face Vers. 65. SHe tooke a vaile and covered her 1. The covering of the head sometime is a signe of mourning as David covered his head when he mourned for Absolom 2 Sam. 19.4 2. sometime it is a signe of great reverence as Elias covered his face in the mount Horeb when hee talked with God 1 King 19. 3. It is also a signe of displeasure as they covered Hamans face when the King was incensed against him Esther 7.4 but it is here a signe of modesty and shamefastnesse as Tertullian writeth of the Arabian women quae non caput sed faciem ita totam tegunt ut uno oculo liberato contentae sive dimidia frui luâ—e potius quam totam faciem prostituere which doe not only cover their head but their whole face that having but one eye to see with they had rather enjoy but halfe the light than prostitute their whole face Caius Sulpitius Gallus is said to have divorced his wife because she was seene abroad with her face uncovered Valer. Maxim l. 6. c. 3. ex citation Perer. Places of doctrine 1. Doct. It is lawfull to take an oath where there is just cause Vers. 3. I Will make thee sweare c. Abraham both sweareth himselfe where none required an oath Gen. 14.12 he also sware to Abimelech who demanded an oath of him Gen. 21.31 and here he requireth an oath of his servant It is therefore lawfull to take an oath where there is just cause Muscul. Therefore that saying of Origen is some what hard perfectis viris jurare ipsis c. for perfect men either to sweare themselves or to adjure others it is uncomely homi ultim in Matth. 2. Doct. Children ought not to marry without their parents consent Vers. 4. TAke a wife to my sonne Isaack Abraham provideth a wife for Isaack It is not then lawfull for children to enterprise mariage without the consent of their parents so Rebeckas parents doe dispose of her for marriage v. 51. Rebeckah is before thee take her and goe and she afterwards giveth consent to their choice v. 58. wherefore great wrong is offered to the right of parents by the popish Canons that allow contracts made without the parents consent Calvin 3. Doct. Angels Presidents and Ministers of marriage Vers. 7. HE shall send his Angell before thee c. The holy Angel is appointed to be a guide in this businesse of mariage which therefore is hence concluded to be an holy thing seeing such holy spirits are presidents of this action As the Apostle also saith Mariage is honourable among all men Heb. 13.3 If Angels vouchsafe their presence and assistance in mariage how can it be a polluting or prophanation of orders as some popish writers affirme Greg. Martin dis c. 15. sect 11. 4. Doct. Iewels and ornaments how farre lawfull for women Vers. 22. HE tooke an abillement of gold concerning the use of these ornaments and jewels as simply they are not unlawfull the manner and person of wearing them considered so these captions must bee admitted 1. that although these tokens were sent unto the spouse and it was the use of the bride to decke and attire her selfe Ierem. 2.32 yet did they not usually thus apparrell themselves as with gold and such like as S. Peter sheweth 1 Pet. 3 3.5 2 The simplicity of that age is to beâ— considered that did not set their delight upon such things as we read note of 〈◊〉 that she bare a pitcher of water upon her shoulders our gentlewomen in these dayes thâ—â— urge 〈…〉 for bracelets and jewels would be loth to doe in other things as Rebecca did 3. Their speciall care was to decke and adorne the hid man of the heart with a meeke and quiet spirit 1. Pet. 3. 4. Let our nice and curious women first imitate them therein then let them plead their example for the rest Places of confutation 1. Confut. Peter not the chiefe among the Apostles Vers. 2. ABraham said to the eldest servant of his house which had the rule To this servant Pererius resembleth Peter 1. because of his age 2. and he was likewise by Christ set over his whole house that is the Church as this servant was over Abrahams house 3. as this servant was sent to chuse a wife for Isaack so S. Peter was the first that converted the Gentiles to Christ and invited them to this spirituall marriage for Peter first of all the Apostles was instructed by vision that the Gentiles were to be called and the first conversion of the Gentiles namely of Cornelius and his family was wrought by Peter Perer. in 24. Gen. num 5. Contra. 1. That Peter was one of the eldest in yeares among the Apostles wee deny not but that hee was the eldest of all as it seemeth this servant was cannot
it must be expounded by that prophecie Gen. 16.12 v. 20. of Mesopotamia H.S.C.B. Padan Aram. T.G.P. v. 22. why have I conceived H. C. why am I thus cat they leaped within her S. strove together or beat one upon another cater ratzatz to beat hurt or bruise v. 23. the elder shall serve the younger B. G. the greater shall serve the lesse cater v. 25. as a rough skinne S. H. as a hairie or rough garment cat adâ—reth a garment v. 26. held his brother by the heele H. Esaâ— by the heele cater v. 27. an husband man H. a man going into the field C. a field man or wilde man cat v. 27. Iacob a plaine man without deceit S.H.G. a perfect man cat minister of the doctrine of the house C dwelt at home S. dwelt in tents cat v. 31. sell me thy birth-right H. sell me thy birth-right even now or to day câ—t v. 34. pottage of Rice B. of Lentils cater guadash a Lentill a red kinde of pulse 3. The explanation of doubtfull questions QUEST I. Why Abraham tooke a wife in his old age Vers. 1. ABraham tooke another wife 1. Not giving way unto his lust or of any incontinency as some of the Hebrewes as Baal haturim saith it is a griefe to see a man eat if he eat not with him 2. Neither was this done for any such mystery as Origen supposeth to signifie the spirituall marriage of the minde with wisdome which is most ripe in old age hom 11. in Genes 3. And yet this use may be made of Abrahams second marriage to convince such heretikes as condemne second marriage Augustin lib. 16. de civit Dei c. 34. as also whereas the sonnes of Abraham by Hagar and Keturah were the greatest adversaries to the Isrâ—elites as the Ismaelites the Madianites so they which beare the name of the Church as papists and other heretikes are the greatest enemies to the Church of God 4. But the speciall cause why Abraham married in his old age was to shew the efficacie of Gods blessing in increasing him with a large posterity as the Lord said unto him I have made thee a father of many nations Genes 17.5 Mercerâ— as also to have a comfort in his olde age now living a part from Isaack and having committed over to him the affaires of the houshold Cajetan QUEST II. How Abrahams body being said to be dead at one hundred yeares yet was able for procreation at one hundred forty yeares BUt whereas Saint Paul saith that Abrahams body was even now dead being almost 100. yeares old Rom. 4.19 how was it not now more dead being 40. yeares elder for Isaack was now 40. yeares old when he married Rebeccah Gen. 25.20 who was borne in Abrahams 100. yeare To this some answer that Abrahams body was said to be dead only in respect of barren Sarah Mercer But that seemeth not to be so because the Apostle maketh mention together both of the deadnesse of Abrahams body and Sarahs wombe wherefore I preferre rather Augustines opinion that Abrahams body though dead in it selfe was revived by the power of God not onely for the generation of Isaack but this strength of nature continued a long time after for further procreation Calvin QUEST III. Whether Keturah were Hagar CAlled Keturah some affirme that this was Hagar upon these grounds 1. Because the Madianites which came of Keturah are called Agarenes Psal. 83.6 the Ismaelites Moab and Agarenes 1. Chron. 5.19 They made warre with the Hagarenes with â—ethur Naphish and Nadab which were the sonnes of Ismael Hieron tradit Hebraic in Gen. 25. Answer These places prove not the Mâ—dianites or any other of Keturah to be called Agarenes but that the name Agarenes was common to all that came of Ismael whereof some were called Ismaelites some Itureans some Nabeans c. Iunius in 1 Chron. 5.19 2. Keturah signifieth incense whereby is signified that Hagar all this while living continently was consecrated to God as incense and therefore Abraham Sarah being dead sent for her Lyranus Answer Concerning the signification of this name it skilleth not but that Hagars name was not changed it may appeare for that vers 12. she is called by the name of Hagar still 3. But it was most fit and beseeming seeing Hagar had beene Abrahams lawfull wife and yet living that he should rather take her than any other Thomas Anglic. Answer Shee was not Abrahams lawfull wife but his concubine and seeing she was a bond-woman there was no reason that she should succeed in a free womans place and rather because of that mystery which the Apostle noteth which maketh Sarah and Agar figures of two mothers one of the carnall sort the other of the fafthfull and spiritual seed 4. Therefore Ismael and Isaack are said to have buried Abraham as being returned to fraternall society Thom. Anglic. Answer No such thing can be gathered hereby that Hagar and Ismael were restored to Abrahams house but the reason why Ismael only is ioyned with Isaack in performing this last duty is this because the other sonnes were sent farre away in Abrahams life time into the East country But Ismael being neare dwelling for Isaack at this time had his habitation about Hagars fountaine which she named Beer-la-hai-roi vers 11. would not be wanting in this office toward his father Wherefore the true opinion is that this Keturah was some other woman and not Hagar 1. The words of the text give it that Abraham proceeded or added this and tooke him a wife c. but if she had beene his wife before then Abraham had not added or proceeded to doe as it were a new worke Cajeâ—an 2. Agar is called by her owne name in this chapter verse 12. therefore she was not Keturah 3. Hagar could not be lesse now then 80. yeares old Abraham being 85. when hee tooke Hagar and now 140. some 55. yeares before and Hagar being supposed then to be 25. at which yeares it is not like she could bring Abraham so many sonnes seeing it was a great miracle for Sarah to beare at 90. Tostatius 4. Abraham is said to have concubines therefore more than one concubine namely Hagar and Keturah is directly said to be Abrahams concubine 1. Chron. 1.32 Mercer QUEST IV. Keturah not married in Sarahs lifetime ABraham had taken him another wife c. 1. Abraham did not take this wife while Sarah lived as some thinke Calvin Genevens in hunc locum for Moses setteth downe the story in order and seeing he tooke not Hagar but at Sarahs instance and because he had no sonne it is not like that having two sonnes he would grieve Sarah with assuming another wife and where it is objected that Abraham should have staied a widower 3. yeares if he married not Keturah till now this need not seeme strange that he deferreth his second marriage both because he would first provide a wife for Isaack and for that he mourned no lesse time for his wife
of his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning
follow that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no
Sarah Ioseph of Rachel Samuel of Anna Iohn Baptist of Elizabeth Muscul. so also they which have beene begotten of spirituall barrennesse that is converted from a sinfull life have prooved most excellent instruments as Zacheus Luke 19. and S. Paul of a persecutor made an Apostle Doct. 3. Wives not to be married without consent of parents Vers. 26. GIve me my wives and children c. They were already Iacobs wives and children yet he craveth leave of his father in law that he may peaceably depart with them this condemneth their preposterous course that adventure to take away mens daughters and make them their wives against the minde and without the consent of their parents Muscul. whereas the Apostle leaveth the bestowing of the virgin in mariage wholy to the disposition of the father 1 Cor. 7.38 4. Doct. The house of God must be provided for by tithes and other revenues Vers. 30. WHen shall I travell for mine house also As Iacob first served Laban for nought contenting himselfe with the marriage of Leah and Rachel but afterward hee expected wages to provide for his house so Rupertus doth fitly allegorize this place at the first the Apostles preached the Gospell freely to win unto Christ Leah of the Jewes and Rachel of the Gentiles But now it is the ordinance of Christ that as Laban provided for Iacobs house so the Church by the care of Christian magistrates should bee endowed with tithes and revenues for the maintenance thereof as the Apostle saith The Lord hath ordeined that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 5. Doct. Married persons must take heed of brutish fantasies Vers. 38. THen he put the rods which he had pilled c. Seeing that the fantasie of the mind procured by the object of the sight or some other cogitation in the time of conception is of such force to fashion the birth it becommeth men and women not to come together with bestiall appetites and uncleane imaginations for by such meanes monstrous mishapen births are often procured but then chiefly to have holy thoughts and cleane cogitations Mercer And that then most of all they may fulfill that saying of the Apostle That husbands dwell with their wives as men of knowledge 1 Peter 3.7 5 Places of confutation 1. Confut. Against the invocation of Saints Vers. 2. AM I in Gods stead c. Iacob thus answering Rachel that called to him to give her children as though hee were God may sufficiently confute the blindnesse of all those which invocate Saints and call upon them for helpe We may verily think that if God so thought good that they should make answer they would say as Iacob did to Rachel Are we in Gods stead Muscul. And as our Saviour saith to the Jewes There is one which accuseth you even Moses in whom ye trust Ioh. 5.45 so the Saints whom the Romanists superstitiously worship will be their accusers 2. Confut. Against the slander of the Maniches Vers. 16. I Have bought thee with my sonnes mandrakes Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth habuisse inter se veluti quatuor scorta certamen quaenam eum ad concubitum raperet that Iacobs wives as foure strumpets did strive betweene themselves who should lye with him Augustine here answereth 1. Nulla ancillarum virum ab altera rapuit none of them did strive to have their husband from another but Iacob kept his turnes and observed an order when to goe in to his wives for what need the one to have hired out the other Nisi ordo esset alterius c. If it had not been Rachels turne c. 2. Ipsas faeminas nihil aliud in concubitu appetuisse c. It is certaine that these women coveted nothing else but children in companying with their husbands and therefore being barren themselves or ceasing to beare they substituted their maids 3. Si concupiscentiae non justitiae fuisset servuâ— Iacob nonne per totam diem in voluptatem illius noctis aestuasset c. If Iacob had not beene a servant of justice rather than of his owne concupiscence he would all the day long have thought upon the pleasure of that night when he was to lodge with the fairer this sheweth then that Iacob being content to change the course and to goe into her which was lesse loved was not a man given to fleshly concupiscence but only sought the propagation of his seed sic August lib. 22. cont Faust. c. 18. 6. Morall Observations 1. Observ. To preferre the glory of God before love of wife and children c. Vers. 2. IAcobs anger was kindled against Rachel Though Iacob loved Rachel well yet when hee seeth Gods glory to be hindred he forbeareth her not but is incensed against her which teacheth us that we ought to preferre the glory of God before the love of parents wife or children Mercer As our Saviour saith If any man come unto me and hate not his father mother wife children c. he cannot be my Disciple Luke 14.26 2. Observ. Not to rejoyce in evill Vers. 18. GOd hath given mee my reward because I gave my maid to my husband c. Although Leah gave her maid to her husband of a good intention only for procreation yet because it was a breach and prophanation of holy matrimony which God had ordained shee offended rather therein than was to expect a reward Thus many times men flatter themselves in their sinnes and thinke that they are rewarded of God when they doe evill Calvin As Micah having made him house-gods and entertained a Levite thus vaunted himselfe Now I know the Lord will be good unto me because I have a Levite to my Priest Iud. 17.13 3. Observ. Continency in marriage Vers. 16. ANd Leah said come in to me c. Both Iacobs continency here appeareth that did not give himselfe to carnall appetite without moderation but observed certaine times when he paid his debt unto his wives Perer. As also the modesty of those matrons is manifest herein who offered not themselves to goe in to their husband but expected till he came in to them Muscul. This is that which the Apostle saith That every one should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence 1 Thessal 4.5 4. Observ. The time appointed of God not to be prevented Vers. 26. GIve my wives and my children c. Iacob though he knew that he was to returne into his countrey yet preventeth the time which God had appointed for hee yet stayed six yeares longer so many times the children of God through their haste doe run before the time which God hath set as Moses being ordained to be the deliverer of Israel yet shewing himselfe before his time was constrained to save himselfe by flying Mercer 5. Observ. Choyce to be made of good servants Vers. 27. I Perceive the Lord hath blessed me for thy sake Thus also was
Potiphars house blessed because of Ioseph Gen. 39.3 Masters therefore should have a speciall care to make choyce of godly servants that God may blesse the worke under their hands Perer. CHAP. XXXI 1. The Contents IN this Chapter first we have Iacobs departure from Laban with his wives and children and cattell where wee have 1. The occasion that moved Iacob the murmuring of Labans sonnes and change of Labans countenance vers 1 2. 2. The Commandement of God for Iacobs departure vers 3. 3. Iacobs consultation with his wives first Iacob maketh report of his faithfull service vers 6. Labans churlish dealing vers 7 8. of Gods blessing vers 10. to vers 14. then his wives give their consent vers 14. to 15. and so Iacob departeth he and his vers 17. to 22. Secondly there is described Labans pursuit and expostulation with Iacob where is set forth Labans accusation and Iacobs recrimination 1. Laban accuseth Iacob of two things the secret carrying away of his daughters vers 26 27. the stealing away of his gods vers 30. Iacob defendeth himselfe in shewing the cause why he went a way secretly vers 31. in giving Laban leave to search for his gods which hee doth but findeth them not by reason of Rachels excuse to vers 36. 2. Iacob againe accuseth Laban for his hard dealing making profession of his great travell and faithfull service and Gods blessing to 42. then Laban yeeldeth himselfe vers 43. Thirdly there is declared in this Chapter how Iacob and Laban make a covenant together 1. The covenant it selfe is expressed vers 49. to 52. 2. The ratification of it of each side by an oath and ceremonies Laban sweareth by the God of Nahor 53. and together with Iacob maketh an heape of stones vers 47 48. Iacob sweareth by the feare of his father Isaack 53. and offereth sacrifice vers 54 55. 2. The divers readings v. 1. And Iacob heard S. T. and he heard cater hath gotten all this substance C. all this glory caet cabhor glorie v. 5. the God of my father was with me caet the word of the God of my father was my helpe C. v. 7. your father hath lied unto me C. hath mocked me T. hath deceived me caet hatal signifieth all these hath changed my reward or wages often lambs so also vers 41. S. ten times or turnes caeter manah a portion v. 8. if he said the white shall be thy reward they brought forth white H.S. if hee said the particoloured G. or ring-straked B. or spotted C. or spotted in the legs T. gnà cadh to binde whereof commeth the word here used that signifieth them that are spotted in the binding places that is the shankes and the legs v. 10. of divers colours H. sprinkled as with ashes S. spotted or party B.G.C. spotted as with haile heb baradh signifieth haile T. v. 13. I am the God which appeared unto thee in the place of God S. I am the God of Bethel cater v. 14. have we had as yet any portion B. is there yet any more portion for us in our fathers house caet for they could not say that they had hitherto no part seeing it followeth in the next verse vers 16. all the riches which God hath taken from our father is ours c. v. 15. and should he also devoure our money T. should wee suffer him still to devoure that God hath given us and hath eaten also our money caet v. 18. he tooke all his cattell and houshold stuffe S. all his cattell and goods cat v. 20. and he would not confesse to his father in law H. he concealed from Laban the Aramite S. C. stole away the heart of Laban B.G. he stole away from Laban as v. 27. or deceived the heart of Laban Tr. v. 23. he tooke his sonnes and brethren S. his brethren caet that is kinsfolkes v. 24. that thou speake nothing bitterly to Iacob H. that thou speake not evill S. that thou speake ought save good B.G. that thou speake neither good nor bad that is concerning his returning againe T. heb from good to bad P.C. v. 29. it is in my hand through God B. there is power in my hand caet cel is the name of God it signifieth also strength v. 31. that I departed without thy knowledge I feared c. I was afraid and said lest thou wouldest have taken thy daughters cat v. 32. the place where thou findest thy God let it not remaine C. with whom thou findest thy gods let him be slaine before our brethren H. with whom thou findest c. let him not live caeter and he found or knew nothing with him added by the Septuag v. 36. so the sollicitude or care of the searcher was marked H. Laban searched through all the house and found not the idols S.G. Laban tossed or handled all the tent C.B.T. mashesh to feele to handle v. 38. were not barren H.S.G. cast not their young C.P.T.B. shacall to be deprived of young v. 40. what was stollen thou didst require of me H. what was wanting of the number thou diddest require of me I kept them by day and by night C. of my hand didst thou require what was stollen by day or night caeter v. 43. are mine and my daughters S. are mine c. v. 47. Laban called it the heape is witnesse Iacob called it the heape of witnesse H.S. Laban called it legar sahadutha Iacob called it Galeed caet gnal is an hillocke or heape gnedh a witnesse put together gnalgnedh v. 49. and Laban added c. H. and he called it a watch tower S.C. and he called it Mispah G.B.T. v. 54 and he offered sacrifice H.S. Iacob offered sacrifice caet they did eat and drinke S. they did eat caeter 3. The explanation of doubâ—full questions QUEST I. How Laban had changed Iacobs wages ten times Vers. 7. HE hath changed my wages ten times 1. Neither Cajetans exposition is to bee received that his wages was not so often changed but it is saith he an hyperbolicall speech for where the words may be taken properly what need a figure to be admitted 2. Rasi is in the other extreme who taketh the word monim here used for ten peeces of coine so that he would have his wages changed ten times ten times that is an hundred times 3. Hierome taketh it literally and so doth Augustine that he was deceived twice every yeare for the five last the first not counted because twice in every yeare in Italy and likewise in Mesopotamia the Ewes have young as Hierome alleageth out of Virgil bis gravidae pecudes â—wes twice with young 4. The Septuag read for ten times or turnes ten lambs which Augustine would justifie because a lamb may be taken for the lambing time as arista an eare of corne is taken for harvest and so their meaning should be that Iacob was deceived ten lambing times q. 95. in Genes But it is more
Lyranus againe thinketh for Gods promise was absolute and renewed to Iacob at his departure out of Mesopotamia 4. Neither was this only a sudden and involuntary feare such as wise men naturally are subject unto upon a strange accident as upon the noise of thunder and some sudden evill message but they doe recover themselves againe whereas foolish men do continue in the same feare still as Epictetus the Stoike distinguisheth of feare but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity that although looking to Gods promise hee had good confidence yet turning himselfe to the present danger he feared Iacob while he prepareth himselfe as the Hebrewes note for three things for warre for prayer for gifts therein doth well for we must use all good meanes at working under Gods providence yet in that he was perplexed with such a great feare it was his infirmity Calvin Mercer QUEST VII What present it was that came to Iacobs hand Vers. 13. HE tooke of that which came to hand 1. Not without any choyce as we use to say that which commeth next to hand as Muscul. For it is not like that he would send a present of his worst cattell 2. Some thinke he meaneth those cattell which came under his owne hand which he had the keeping of himselfe for so the pastorall charge is signified sometime by the feet Genes 30.13 sometime by the hand Genes 32.16 and by the rod Levit. 27.32 sic Iun. 3. But the plainer sense is that he sent a present of such things which came into his hand that is were in his power such as he had he sent he had no silver or gold to send but cattell Mercer QUEST VIII Of divers kinds of gifts Vers. 13. A Present for Esau his brother There are six sorts of presents or gifts 1. Charitable gifts bestowed upon the poore such as Cornelius gifts were Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love as Abrahams gifts to Isaack and Iosephs to Benjamin 3. Politike gifts for the obtaining of friendship such as Felix looked for at Pauls hand Act. 24.27 4. Covetous gifts when by giving a little one hopeth to obtaine a greater benefit as the men of Tyrus and Sidon by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace because their countrey was nourished by the Kings land Act. 12.20 5. There are gratulatory gifts which one friend sendeth to another to rejoyce with them as the Jewes were commanded to doe to testifie their joy for their deliverance from Hamans conspiracy Esther 9.22 such a present did the King of Babel send to Hezekiah after hee was recovered from his sicknesse 2 King 20.12 6. There are gifts of honour testifying reverence and subjection such presents the three wise men offered to Christ such are the religious gifts employed for the service and honour of God 7. There are gifts of pacification to appease the wrath of such as are offended of which kind is Iacobs gift here Muscul. QUEST IX Of the number and kind of the cattell which Iacob sent Vers. 14. TWo hundred she goats 1. The whole number of all the cattell which Iacob sent was 550. and so many were the sacrifices in the law which were offered the whole yeare as the Hebrewes note beside they observe that every word of this verse endeth in Mem the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom Genes 36. before there were any in Israel 2. Further they observe that Iacob in great discretion knowing the nature of the cattell did thus sort out the male and female allotting one he goat to ten she goats and one ram to ten ewes but of labouring cattell one bullock to foure cowes of camels which are more employed for every female a male for so they count the camels with their colts to be but thirty in all fifteene female and fifteene male Camels which were the colts of the asses which were not so much used for carriage as the Camels there are assigned for two females one male foale 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures as for asses once in a weeke camels once in 30. dayes they prescribe also for men for labourers twice in a weeke for those that labour not oftner but these Rabbines pressing these matters so farre doe but bewray the salacity and wantonnesse of their nation and therefore they may be better omitted ex Mercer QUEST X. Of the ford Iabbock Vers. 20. HE rose up the same night 1. This is not the same night mentioned vers 13. but the night following the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites running betweene Philadelphia and Gerasa and falleth into Jordan Hierom some would have it so called of abuk which signifieth to strive or wrastle because Iacob there wrastled with God which word is used vers 24. Muscul. But it rather commeth of bakak which is to empty because it was emptied into Jordan and in this place it should seeme that Iacob was neare to Jordan where the two rivers joyned because he saith vers 5.10 I came over this Iordan Mercer 3. Whereas there is mention made but of Iacobs eleven children whereas hee had eleven sonnes and one daughter Dinah the Hebrewes thinke that Iacob locked her up in a chest and conjecture that it fell out as a punishment to Iacob that she was defloured of the Sichemites because hee refused to give her to Esau to wife who might have brought him to some goodnesse but these are frivolous conjectures Dinah is omitted because of her sex the Scripture is not so carefull to take account of the women and beside she was the youngest but Ioseph not above six or seven yeare old Mercer neither was Dinah a mother of the Israelites as these eleven were fathers and therefore not so diligently remembred QUEST XI Iacobs sight not spirituall or in vision but reall and corporall Vers. 24. THere wrestled a man with him to the breaking of the day 1. This wrestling of God in the likenesse of a man with Iacob was neither spirituall only as Hierome seemeth to think upon these words of Saint Paul Ephes. 6.12 We wrestle not against flesh and bloud but against powers and principalities c. 2. Neither was it done in dreame as R. Levi who thinketh that Iacobs thigh might be hurt upon some other occasion as by the wearinesse of his travell and the cold in the night and that hee dreamed of the same hurt But Iacob had little list to sleepe being in such feare of his brother likewise the continuance of the wrestling till the morning the reall and sensible hurt of his thigh
housholders that they should exercise and traine up their families in the service of God and season all their worldly affaires with a relish of religion as the Apostle saith I will that men pray every where lifting up pure hands c. CHAP. XXXIV 1. The Method and Contents FIrst in this Chapter is set forth the ravishing of Dinah by Sechem with the occasion thereof vers 1. the sequele he desireth her to be his wife vers 3 4. Secondly the punishment is described which was brought upon the whole City for this sinne this punishment is devised then executed In the device 1. We have the motive the griefe of Iacob and wrath of his sonnes 2. The occasion the offer of mariage by Hemor and Sechem vers 8 13. 3. The device is propounded vers 13. to 18. assented unto by Hemor vers 18 19. perswaded to his Citizens to vers 25. Then it is cruelly executed by Simeon and Levi vers 25 to 30. Thirdly there followeth the expostulation of Iacob with his sonnes and their excuse vers 30 31. 2. The divers readings v. 1. which she bare to Iacob this clause is wanting in the Latine translation v. 2. forced or ravished her H. C. S. defiled her G. humbled her S. P. afflicted her T. gnâ—vah to afflict v. 3. he pleased his minde in Dinah C. his heart clave unto Dinah caet dabach to cleave v. 5. which when Iacob heard H. Iacob heard that he had defiled Dinah his daughter caet v. 7. they were very angry H. they were pricked and grieved S. they were much moved and very angry Ch. they grieved at it and were angry caet v. 7. it shall not be so S. P. he had committed an unlawfull thing H. which thing ought not to be done caet v. 8. the soule of my sonne Sechem cleaveth to your daughter H. my sonne Sychem hath chosen from his heart your daughter S. your daughter pleaseth the soule of my sonne C. P. the soule of my sonne longeth for your daughter B.G. T. casach to love to cleave to please v. 14. then spake unto them Simeon and Levi the brethren of Dinah S. v. 15. in this will wee bee confederate with him H. we will bee like unto you S. agree or consent with you caet jaath to consent v. 21. the land being so spacious and wide wanteth tyllers H. the land is large enough before them caet the land is broad in her hands or wings Heb. v. 22. there is one thing whereby this great good is differred H. in this will they be like unto us to dwell with us S. herein they will consent to dwell with us caet v. 24. and they all assented H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie caeter v. 25. The third day when the wounds are most grievous H. when they were in griefe caet v. 29. their little ones and their wives they led captive H. all their bodies and houshold-stuffe and their wives they carried captive and spoiled whatsoever was in the Citie and house S. and all their goods they carried away their children and wives and whatsoever was in the houses caeter v. 30 you have made me odious H. made me evill before the inhabitants S. put enmity betweene mee and the Cananites c. Ch. caused me to stinke or to be abhorred caet baash to stinke 3. The explication of doubtfull questions QUEST I. Of the age of Dinah when she was defloured of Sechem Vers. 1. THen Dinah 1. Neither is the opinion of Alexander Polyhistor in Eusebius probable that Dinah at the time of her rauishing was but ten yeeres old for she was at this time mariageable and therefore above these yeeres and whereas the same Author saith that Iacob remained in Sechem ten yeeres after hee came out of Mesopotamia as Euseb. reporteth his opinion lib. 9. de praepar Evangel it would follow that Dinah was borne in the land of Canaan in Succoth where Iacob dwelt before he came to Sechem and not in Mesopotamia contrary to the Scripture 2. Neither is Cajetanus conjecture sound that Dinah was but three or foure yeeres old when Iacob came out of Mesopotamia for all Iacobs children were borne in the second seven yeeres of his service for his wives before the last six yeeres of service for his sheepe as may appeare Gen. 30.25 3. Neither yet need wee with the Hebrewes to affirme that Iacobs children were borne every one at seven moneths for admitting the ordinary time of nine moneths of childe-bearing Leah beginning to beare in the eighth yeere the first of the second seven might have her first foure children in three yeeres then allow a yeere of intermission her other two sonnes and one daughter she might have in somewhat more than two yeeres 4. Wherefore the truer opinion is that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia and that she was now fourteene or fifteene yeeres old for Ioseph borne at the same time of Rachel presently after this exploit are said to be seventeene yeares old Gen. 37.2 Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age or thereabout so that the time of Iacobs abode in Succoth and Sechem might be seven or eight yeares Perer. Mercer QUEST II. Why Dinah is sad to be the daughter of Leah THe daughter of Leah 1. The Hebrewes note shee was her mothers right daughter for as shee went forth to meet her husband to have him turne in unto her Genes 30.16 so Dinah goeth forth to see and to be seene and therefore it is added the daughter of Leah but this is too hard a censure for Dinah this addition is annexed as answerable to the story before Gen. 30.21 2. Many other uncertaine collections the Hebrewes make here some say that this Dinah was Iobs wife some say she remained a widow in her brethrens house some that Simeon buried her in the land of Canaan some that she went downe into Egypt which is true and that her bones were transported into Canaan Mercer 3. Iosephus thinketh that the women of Sichem at this time kept a solemne feast which was the cause that Dinah was so desirous to goe and see them Mercer QUEST III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. 1. Though Abraham had not any direct precept as Cajetane thinketh not to joyne in mariage with the uncircumcised for both Isaack tooke Rebeccah Iacob Leah and Rachel to wife which came of uncircumcised parents 2. Yet it seemeth that they would not give their daughters to the uncircumcised though they did take of the daughters of the uncircumcised to themselves 3. And it is further to be considered that they speake not in this place simply of marying with the uncircumcised but joyning to
to Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth
but whatsoever he hath decreed concerning any mans salvation shall stand Calvin For the gifts and calling of God are without repentance Rom. 11.29 Yet must not this doctrine make us secure to sinne presumptuously trusting to Gods election but as the Apostle saith We must worke out our salvation with feare and trembling lest we be circumvented of Sathan and prevented of that which we vainly hoped for Confut. Against the errour of the Novatians THis example of Ruben notwirhstanding his fall restored to his patriarchal dignity doth further confute that error of the Novatians who denied pardon to those which were fallen and refused to receive them into their society and congregation Calvin We see that our Saviour Christ when Perer had thrice denied him yet vouchsafed to receive him to mercy and to confirme him in his Apostleship 6. Places of morall observation 1. Observ. Amendment of life delivereth from dangers Vers. 2. THou said Iacob put away the strange Gods c Iacob being in great danger doth purge and cleanse hâ—s houshold so the next way to finde deliverance and to obtaine ptotection from God is to amend our life and to renew our hearts and to turne every man from his evill wayes Perer. Heereupon Balaam gave that wicked counsell to put a stumbling blocke before the Israelites to cause them to sinne that they might run into Gods displeasure and be out of his protection 2. Observ. The people must shew themselves willing to be reformed Vers. 4. THey gave unto Iacob all the strange gods Herein appeareth the singular and prompt obedience of Iacobs houshold who are contented to put away their idols iewels and caterings wherein they had so much before delighted Mercer which â—eacheth that the people should shew themselves ready and willing to be reclaimed from their superstitions and corruptions of life as we read that the souldiers and people came unto Iohn and asked him Master what shall we doe Luk. 3. 3. Observ. God striketh feare into mens hearts Vers. 5. THe feare of God was upon the cities Thus God is able to command the affections of men and to smite them with feare where otherwise there is no apparent cause of feare as here the strong and populous cities of Canaan are afraid of Iacob So Rahab confessed to the spies the feare of you is fallen upon us Iosu. 2.9 Thus God is able to deliver his Church whereas no other meanes are at hand by terrifying the hearts of the enemies thereof 4. Observ. It is lawfull and commendable to mourne moderately for the dead Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah that he called the place the â—ake of lamentation It is not then unlawfull to mourne for the dead nay it is an uncomly thing to shew drie cheekes in the funeralls of parents wives and children as some doe S. Paul forbiddeth not to mourne for the dead but not as they that have no hope 1. Thessal 4. Muscul. 5. Observ. Our â—oyes in this life are miâ—ed with sorrow Vers. 19. THus died Rachel Iacob doth not so much rejoyce for the birth of Benjamin as he hath occasion of griefe offered for the losse and death of deare Rachel thus the Lord seeth it to be good to temper our joy with sorrow and therein we see the mutable and changeable condition of this life which affordeth no perpetuall and constant joy Perer. And therefore amidst our joyes it is good to arme our selves against sorrow as Iob in the midst of his prosperous estate did looke for adversity saying The thing which I feared is now come upon me Iob 3.25 6. Observ. One affliction followeth after another WE see further that Iacobs life was a continuall warfare still one temptation followed in the necke of another 1. Dinah was ravished 2. Simeon and Levi put the city to the sword 3. Deborah dieth 4. Then Rachel his beloved wife 5. Then Ruben commiteth incest 6. Ioseph is sold into Egypt 7. Isaack dieth 8. Benjamin is also taken from him to goe into Egypt Thus many are the tentations and tribulations wherewith the Lord trieth his children Calvin We learne that while we live here we should prepare our selves for crosses and afflictions and when we are escaped one to looke presently for another This was Iobs case when one messenger followed at the heeles of another bringing him evill tidings Iob 1. 7. Observ. Godly women may die in childbirth Vers. 18. AS shee was about to yeeld up the ghost c. The Hebrewes note three women in Scripture that died in travaile Rachel the wife of Phinehes the sonne of Eli and Michol Davidâ— wife because it is said she had no children till the day of her death but this is a simple conjecture the meaning is that she had no children at all Mercer But we see by this example that even godly women may have Rachels lot to die in travaile and therefore such are not to hee discomforted if it please God that they so end their daies 8. Observ. Great blemishes sometime fall out in the Church of God Vers. 21. RVben lay with his fathers concubine c. It need not then seeme strange if such blemishes fall out sometime in the Church of God and families of Saints as Ruben here committeth incest in Iacobs house and it seemeth Bilha the mother of two tribes in Israel was consenting thereunto so among the Corinthians a young man had his fathers wife 1 Cor. 5.1 Mercer CHAP. XXXVI 1. The Method and Contents IN this chapter the externall state and happinesse of Esau is set forth first by his polygamie and marriage of many wives with the fruits thereof his children and the adjunctes thereunto his riches vers 1. to vers 8. Secondly by his genealogie where his children and nephewes are rehearsed and described 1. By their nativitie of what wives he had them vers 8. to 15. 2. By their dignity vers 15. to 20. Thirdly by the estate of his country where first the old inhabitants the Hâ—rites are described vers 20. to 32. then the new inhabitants the Edomites first governed by Kings vers 31. to 40. then by Dukes againe vers 40. to the end 2. The divers readings v. 2. Eliba Sebagon S. Aâ—libama Sibeon cat v. 5. Ieul Ieglom S. Iehus Iaalon cat v. 6. all the bodies of his house S. the soules of his house caet he went out of the land of Canaan S. into another country H. C. G. P. into a country away B. into the region of Seir T. from his brother Iacob H. from the face of his brother S. B.G.P. because of his brother C. before the comming of his brother T. from the face of his brother heb v. 8. Iacob dwelt in the land where his father dwelt in Canaan S. v. 11. Kâ—nez and Châ—ra H. Kenes cater v. 13. Zaresome S. Zerach Sammah cat v. 14. The sonnes of Libemas the daughter of Enam S. of Aâ—libamah the daughter of Ana
caeter v. 21. Leson Asar Risoâ— S. Dishon Ezer Dishan caeter v. 24. as she fed B. as he fed caeter this is that Ana that found Eanomin in the desart S. that found giants in the wildernesse C. hee waters H. that found mules T. B. G. P. ieenâ—m miles cat when he found the yoakes hupozugia of his father Sibeon S. when he fed his father Siâ—eons asses cater chamorim asses v. 32. Balac the sonne of Beor S. Bela the sonne of Beor cat v. 39. Arath the sonne of Barad regarded in his stead S. Adad H. G. Hadar cat the name of his citie Phogar S. Phaâ— C.H. Pan. G.B. Pahn T. P. sic heb the daughter of the goldsmith C. of Mezoab cater v. 40. Duke Gola S. Alâ—ba H. duke Alua. cater gnaluah v. 41. duke Olâ—â— S. duke Ela. caet v. 43. duke Mâ—bdiel cat H. Magdiel duke Zaphoim S. duke Hiron caet 3. The Explanation of doubtfull questions QUEST I. The order of time of the things set downe in the chapter Vers. 1. NOw these are the generations of Esau. 1. These things which are declared in the chapters following from 35. to 41. are set downe out of their place as all going before the death of Isaack who saw his sonne Esau married and greatly encreased he knew of the incest of Iudah with Thamar and of Iosephs selling into Egypt Luther 2. For Esau was 120. yeares old when Isaack died at 180. therefore the history of this chapter was before Isaacks death Perer. 3. The selling of Ioseph into Egypt was 12. yeares before Isaacks death as is proved Quest. 21. of the former chapter who is thought to be delivered out of prison the same yeare that Isaack died thirteene yeare after he was sold by his brethren Mercer QUEST II. Of Adah Esaus wife Vers. 2. ADah the daughter of Elon 1. This Adah is not the same before called Iudith the daughter of Beeri Gen. 26.34 as some Hebrewes which they would have first so called because she professed God but afterward being given too much to the decking of her selfe she was called Adah of gnadi a iewel or ornament But this Adah is the other called Basemath which is there said to be the daughter of Elon the Hittite for it is no rare thing in Scripture for men and women to be called by divers names as Maacah the daughter of Absalom the mother of Abjah 1. King 15.2 is called Micajah of Vriel 2. Chron. 13.2 2. Concerning Aholibamah the second wife of Esau 1. these are neither other wives beside those which Esau maried before as Ramban thinketh who maketh Esau to have had 5. wives in all for the Scripture maketh mention but of three wives that Esau had and here it is therefore said not that hee tooke wives but his wives as having relation to those which were his wives before so that this Aholibamah is the same which is called Iudith before 2. Shee is said to be the daughter of Anah not the sonne as the Greeke and Latin readeth but daughter of Sibeon for the word is bath not ben neither is it meant that Anah was the daughter of Sibeon as some reade for Anah was Sibeons son vers 14. a man not a woman nor yet as the Hebrewes fable this Aholibamah is said to bee the daughter of Anah and of Sibeon two brothers as begotten in incest or of Sibeon the father of Anah But this is added by way of distinction because there were two called Anah one brother to Sibeon vers 20. another sonne of Sibeon vers 24. this Aholibamah was daughter to Anah sonne of Sibeon and so also is said to bee the daughter that is neice of Sibeon Iun. Mercer 3. And whereas her father is before called an Hittite but here an Hivite that is because the Hivites were the greater nation and comprehended also the Hittites Iun. or the one may be understood of the father the other of the grandfather Mercer 3. Basemath that is the same before called Mahalah Gen. 28.9 first so named because she was sickly of chalah to be sicke afterward Basemath of a pleasant smel Ramban others will have her so named for offring incense to idols Rasi but the derivations of names are uncertaine it appeareth that the daughter of Ismael whom Esau married was called by two names Iun. QUEST III. Whether this Eliphaz were one of Iobs friends Ves. 4. ADa bare unto Esau Eliphaz This is not like to be that Eliphaz which was Iobs friend though he might be of his posterity for these reasons 1. that Eliphaz is called a Temanâ—te but Teman was one of the sonnes of this Eliphaz who is not like to have taken denomination of his sonne Mercer 2. this Eliphaz could not be much lesse than 70. or 80. yeare old when Isaack died at 180. for Esau 60. yeares younger than Isaack married at 40. yeares then Eliphaz his first borne was not much more then 100. yeares younger than Isaack And by this it would follow that Iob that lived with Eliphaz should have beene many yeares before the departure of Israel out of Egypt which is uncertaine Muscul. QUEST IV. Why Aholibamah the second wife is last named Vers. 5. AHolibamah bare Leuâ—h c. Aholibamah is set after the other two wives whereas Esau married her before he took Ismaels daughter 1. Some thinke because she was the last of the three that bare him children but that is not like that she began to beare after 36. or 37. yeares having many children 2. It is more like that Aholibamah had children before which died and therefore they are not rehearsed 3. But the most like conjecture is that the other two are named first because they 〈◊〉 but each of them a sonne Aholibamah is named last because she had divers sonnes and therefore Moses was to insist longer in her generation or else seeing the Scripture doth often invert and change the order of time in history we need not much stand upon this point who are first or last named Mercer QUEST V. Corah how he is said to be the sonne of Esau by Aholibamah and the sonne of Eliphaz Vers. 5. WHereas Corah is named among the sonnes of Aholibamah vers 5. and yet is numbred also among the sonnes of Eliphaz of Adan vers 16. 1. neither for solution of this doubt need wee with the Hebrewes to imagine that Corah was the sonne of Eliphaz by Aholibamah Esaus wife who committed incest with her for then the Scripture would not before have set him downe as the sonne of Esau. 2. R. Levi thinketh that when Aholibamah was dead Eliphaz brought up Corah the youngest sonne of Aholibamah among his owne children and so he is reckoned with the rest of Eliphaz sonnes but in this case the Scripture would not have altered sometime making Corah the sonne of Esau sometime of Eliphaz 3. Therefore we thinke rather that there were two of this name one brother to Eliphaz by Aholibamah the other
Eliphaz sonne or nephew as in this chapter there are two Anahs mentioned the one brother the other sonne of Sibeon vers 20.14 Mercer And further whereas Corah is not reckoned in the first place among Eliphaz sonnes vers 11.12 yet afterward he hath his place among the Dukes of Eliphaz vers 16. it is like he was the nephew rather than the sonne of Eliphaz who was famous among the rest and therefore is named among the honourable dukes of Eliphaz Iun. QUEST VI. When Esau departed from Iacob into mount Seir. Vers. 6. WEnt into a country away from the face of Iacob c. 1. This can neither be understood of Esaus first departure after Iacob was gone into Mesopotamia for Esau could not be said to goe away from Iacobs face he being absent and to say that Isaack reserved a double part for Iacob as the first-borne and sent Esau away it would have exasperated him so much the more 2. Neither yet was this the first time of Esaus going to dwell in Seir after Iacobs returne for Iacob sent messengers before to Esau into the country of Seir from whence he came with 400. men Gen. 32.3 And that exposition is somewhat rackt to interpret for from the face of Iacob before his comming Iun. for in the next verse the reason of Esaus departure is yeelded for that they not Isaack and Esau as Iun. but Esau and Iacob whereof immediate mention before was made could not dwell together by reason of their substance 4. therefore the right solution is that Esau first dwelled in the country of Seir while Iacob was in Mesopotamia removing from his father either upon displeasure for the losse of his birth-right or because of the unquietnesse of his wives that were an offence to his parents or for that he was allied by marriage to the Hivites that dwelt in Seir for Aholibamah was the daughter of Anah of Sibeon the Hivite Gen. 36.2.24 Muscul. But as yet Esau had not removed all his goods and substance to mount Seir which he had not full and peaceable possession of before the Hivites were thence expelled Rambâ—â— And afterwards Esau returned from thence to visit his father and having performed his last duty in the buriall of Isaack he then finally departed altogether sic August Mercer QUEST VII The cause of Esaus departure from Iacob Vers. 7. THeir riches were great and they could not dwell together These then were the causes of Esaus departure from Iacob 1. As it is here expressed their substance was so great that they could not inhabit together not as though the land of Canaan were not sufficient for both but that corner in Hebron where they inhabited as strangers was too scant for their great flocks of cattell Mercer 2. Beside Esau had a minde to mount Seir as fitter for his study and trade of life who was given to hunting Perer. and for that his wives were of that country and he had dwelt sometime there already 3. But most of all Gods providence herein appeared to separate these brethren both for the commodious and quiet dwelling of Iacob who would continually have incurred the offence of his brother as also herein the Lord provided for Esaus posterity that they should not dwell in Canaan lest with the rest of the Canaanites they might have beene destroyed by the Israelites to whom that land was promised Perer. QUEST VIII How the generations of Esau are said to be borne in mount Seir. Vers. 9. THese are the generations of Esau father of Edom in mount Seir c. 1. Edom is the name also of Esau but here it is taken for the Idumeans the posterity of Esau Calvin 2. Whereas before these sonnes here rehearsed were said to be borne in Canaan vers 5. we must either understand not that these generations were borne but dwelt in Seir Muscul. or it must be referred not to the sons of Esau which are againe rehearsed but to his nephewes his sonnes children which might be borne in Mount Seir Mercer QUEST IX Of Thimna the mother of Amalek Vers. 12. THimna was concubine to Eliphaz 1. Neither was this Thimna Eliphaz daughter which he had by the wife of Seir as the Hebrewes imagine which afterward was his concubine 2. Neither had Eliphaz a sonne called Thimna by this Thimna beside Amalech because 1 Chron. 1.36 Thimna and Amalek are numbred among Eliphaz sons for there Thimna the mother is set before Amalek her sonne because he was borne to Eliphaz of his concubine and therefore Iunius inferreth â—ell by way of explanation the sonne of Thimna Amalek 3. Yet Thimna and Aholibamah mentioned vers 40.41 are the names of men who were so called by the names of the first mothers of that nation Iun. 4. This Thimna then was the daughter of Seir the Sister of Lâ—â—an verse 2â— which being a little one might be brought up with Eliphaz his sonnes and afterward become his concubine Mercer 5. Amalek is here shewed to come of Eliphaz by his concubine Thimna to shew a difference betweene the right sonnes of Eliphaz and his bastard sonne Amalek of whom came the Amalekites whom God commanded to be destroyed whereas the Idumeans God would have to be preserved Mercer 6. Whereas vers 16. Amalek is counted among the sonnes of Eliphaz by Adah whereas his mother was Thimna it is like that Adah made him her adopted sonne and so he is numbred with the rest Luther QUEST X. Of Seir the Horite of whom the mount Seir was so called Vers. 20. THese are the sonnes of Seir the Horite c. 1. For the name Seir which signifieth hairie both Esau was so called Gen. 25.25 and this Seir who first gave the name to mount Seir before Esau came thither some of the Hebrewes thinke the place was so called Seir of the apparition of devils who shewed themselves as hairy men such as the Faunes were imagined to be But it is more like that the place tooke denomination of this Seir which there inhabited before Esau Mercer 2. Horite is not here an appellative but a proper name it signifieth free noble and they were the same with the Hiviâ—es as Sibeon the sonne of this Seir the Horite is called an Hivite Gen. 36.2 Iun. These were the ancient inhabitants of Mount Seir surprised sometime by the foure kings of the East Gen. 14.6 QUEST XI Whether Anah first found out the generation of mules in the wildernesse Vers. 24. THis is that Anah that found mules c. 1. The Septuagint make it a proper name reading ieemim not knowing as it should seeme what to make of it 2. The Chalde interpret it Giants that Anah found that is overcame gyants in the wildernesse in which sense the Lord is said in the psalme to finde out his enemies but then it should be eemim with alâ—ph not ieemim 3. Oleaster doth reade he found out maria sea or salt water in the wildernesse but then the word should be iamim 4. Hierome translateth hot waters
for so saith he the word signifieth in the Punicke language but we must not fâ—tch the originall of an Hebrew word from another tongue 5. Wherefore the best reading is he found mules that is first coupled divers kinds together the â—e asse and the mare of whom came the mules thus the word is best interpreted though it be only found in this place both because the circumstance of the place giveth it for hee kept his fathers asses as also the thing may bee noted for the strangenesse of it being a mixture of divers kinds against nature and therefore the mules ingender not and forbidden also by Moses law Levit 19.19 Thou shalt not suffer thy cattell to gender with other kinds sic Musul Mercer Iun. Rupert Lyran. c. But Pererius misliketh this opinion though with no great reason QUEST XII Of Dishon and Aholibamah Vers. 25. THe children of Anah were these Dishon and Aholibamah c. 1. This Anah is not the same which in the verse before is said to have found out the mules but he is the fourth son of Seir named before vers 20. for the generation of Seirs seven sonnes is set downe in order It seemeth then as there were two called Anah one the brother of Sibeon vers 20. the other the son of Sibeon vers 24. so there were two women of the same name Aholibamah one the daughter of Anah Sibeons brother here mentioned the other the daughter of Anah Sibeons son the wife of Esau vers 2. so that this Aholibamah is not the same with the other as Iunius with some other Hebrews thinke 2. So Dishon here is the sonne of Anah the fourth sonne of Seir there is another Dishon also brother to Anah the fift sonne of Seir whose generation is expressed verse 27. there is a third Dishon or Dishan brother to this last Dishan the 7 sonne of Seir who is called Dishan vers 21. with this difference the first Dishon is written Dishon with van without jod the second the seventh sonne of Seir Dishan with jâ—d without van the third the sonne of Anah without either jod or van although this difference bee not alwayes kept for vers 26.28 they are both called Dishan with the same letters QUEST XIII Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom c. 1. The Hebrews are somewhat curious who against these eight Kings of the Edomites set as many kings of Iudah Saul Isboseth David Salomon Rehoboam Abia Asa Iehosaphaâ— during whose time there was no king in Edom but in the reigne of Ioram Iehosaphats sonne the Edomites rebelled and made themselves a king 2 King 8.20 that king of Edom in the time of Iehosaphat was no absolute king but a Viceroy deputed by the Iewes 1 King 22.47 Beside they note that Edom had 8. kings because Iacob 8. times calleth Esau Adonai Lord Mercer 2. He meaneth not those kings of Israel which succeeded after Saul as Mercer for there were many more kings in Edom before Saul was elected their king though I deny not but Moses by the spirit of prophecie did foresee that there should be kings in Israel as he describeth the duty of a king Deut. 17.3 Moses then meaneth before there was any certaine forme of government or supreme magistrate in Israel that is till his time who is said to be as a king Deut. 33.5 sic Aben Ezra Iun. though learned Mercerus mislike this opinion QUEST XIV Bela the sonne of Beor neither Balaam nor Balac Vers. 32. BEla the sonne of Beor 1. This neither could be Balaam that troubled Israel as some thinke who neither was a king nor yet an Idumean but a Syrian 2. Nor yet Balac as the Septuagint reade who was the sonne of Zippâ—r not of Beor and king of the Moabites not of the Edomites Mercer and this Bela being the first king of the Edomites was long before the time of Moses QUEST XIV Of what country and kindred Iob was Vers. 33. IObab the sonne of Zerah of Bozrah 1. This neither was Iob that famous man for his patience whose book is canonicall as thinketh Tostatus and it is affirmed by the Septuagint in the end of Iob that he was this Iobab the sonne of Zerah the sixt from Abraham for there is great difference in the names Iob is written with aleph in the beginning but Iobab without aleph Mercer Againe Iob dwelt in the land of Huz but this Iobab was of Bozrah in the confines of Moab and Idumes neither can it be gathered that Iob was a king though hee were a man in authority for his wisdome and justice 2. Some affirme Iob to be a Canaanite and apply that place Numb 14.9 where it is said of the Canaanites their shield is gone from them unto Iob who while he lived by his righteousnesse delivered Canaan R. Salomon 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petrâ—a But it is not like that Iob so vertuous a man came of cursed Cham the father of the Canaanites and Arabians and all the rest of Iobs friends were either of Abraham Nachor or Esâ—u whom hee calleth his brethren 4. Neither was Iob of the posterity of Naeâ— or Abrahams brother which is the opinion of Hierome Lyranuâ— with some others for though Huz were one of Nahors sonnes yet it is more like that the first Huz the sonne of Aram of Sem Genes 10.22 gave denomination to Iobs country and as Elihu one of Iobs friends was a Buzite of Nahor Iob. 32.2 so Bildad was a Shuite of Abraham by Keturah Eliphaz a Temanite of Esau therefore that concludeth not that he descended of Nahor 5. Nor yet doe I thinke that Iob was of the posterity of Esau which is the common opinion of Chrysost. Augustine Theodoret and of the new writers Mercer Perer. with others 1. For though the daughteâ— of Edom be said to dwell in the land of Huz Ier. 4.21 because Edom had so farre extended their habitation yet they were two divers and distinct countries in themselves as may appeare Ierem. 25.20 21. where Huz and Edom are named asunder 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau so was Eliâ—u a Buzire of Nahor 3. Neither is it like that Huz the sonne of Dishan the Horite that dwelt in the land of Seir before the Edomites Genes 36.28 gave that name unto Iobs country which is Tostatus opinion but of the first Huz of Aram as is before said was that country so called Iun. 4. I thinke it therefore more probable that Iob came of Abraham by Keturah as Bildad the Shuire was of Shuah Abrahams sonne by Keturah whom with the rest Iob calleth his brethren And these sonnes of Keturah are said to be sent into the East country Genes 25.6 and Iob is said to be the greatest of all the men in the East Iob. 1.3 Abraham also had a greater care to instruct his sons and to
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used
He was the sonne of seventeene yeares now he cannot be the sonne or birth of so many yeares before they are expired the father must be before the sonne so is this phrase used Gen. 17.25 where Ismael is said to bee the sonne of thirteene yeares that is so many complete when Abraham was 99. yeare old for Ismael was borne when Abraham was 86. yeares old Gen. 16.16 And bee it granted that the Latine might agree in sense with the Hebrew yet it is too great boldnesse in a translator to change the number to put downe 16. for 17. 2. Now to say that the Latine interpreter did this not without the instinct of the spirit is in effect to say that the Hebrew writer had not the instinct of the spirit or that the instinct of the spirit is contrary to it selfe if both he that writeth sixteene and he that numbreth seventeene years in the same place and of the same person were moved by the same spirit But the Latine translator was led by the same spirit to write here 16. for 17. which moved him Gen. 8.4 for the 17. day of the moneth to write the 27. day which is a manifest errour and so is this here Hence then appeareth the grosse blindnesse of the Tridentine chapter which maketh the Latine translation authenticall without acception 2. Confut. A concubine not simply or properly a wife Vers. 2. WHereas Zilpah and Bilha are here said to be Iacobs wives Pererius noteth that Iacobs concubines were simply his wives though not his principall wives as Rachel Leah were Perer. in Gen. 37. nume 9. Contr. The Scripture maketh a manifest difference between a wise a concubiner for the concubine was still under the government of the wife as Hugar after she was given to Abraham is still called Sarahs maid Gen. 16. and the sonne of the concubine did not inherit as the sonne of the wife yet sometime she that was properly a concubine is called improperly a wife as Zilpah and Bilha here either because the principall wives being dead they succeeded in their place or for that their sonnes were privileged to be co-heires with the sonnes of Lâ—ah and Rachel which was not usuall but onely for the sonnes of the principall wives to inherit See more of this quaest 8. in Gen. 25. 3. Confut. Against free-will Vers. 4. THey could not speake peaceably unto him So our Saviour saith to the Pharises How can you speake good things seeing you are evill Matth. 12.34 Hence is confuted the popish doctrine of free-will that a man of his owne power is apt to chuse that which is good Iacobs sonnes abounding with malice could not speake peaceably to Ioseph nor the Pharises being a generation of vipers could speake well of Christ for an evill tree cannot bring forth good fruit Matth. 7.18 Muscul. 4. Confut. Our election unto life not by works Vers. 6. HEare this dreame c. Ioseph obtained this great favour with God to have the preeminence over his brethren not by any merit or worthinesse in himselfe but of Gods meere grace and favour toward him for as yet Ioseph had not shewed his faithfullnesse and chastity in Potiphars house The purpose of God then to exalt Ioseph revealed in these dreames went before any merit of Iosephs part Calvin So also Gods free and gracious election in setting us apart to everlasting salvation is without all respect of works in us as the Apostle teacheth That the purpose of God might remaine according to election not by works c. Rom. 9.11 5. Confut. Against the Sadduces of the immortality of the soule Vers. 21. LEt us not kill him or verbatim smite his soule Hence the Sadduces did inferre that the soule is not immortall because it may be smitten and killed But Augustine answereth this objection That here by the word soule the life is understood the effect by the efficient as in Iob where Satan is forbidden to touch his soule that is his life for otherwise concerning the nature and substance of the soule it cannot be killed according to the words of our Saviour Feare not those which after they have killed the body cannot kill the soule Matth. 12. 6. Confut. Sheol in this place not taken for hell Vers. 35. I Will goo downe into the grave mourning c. 1. The word sheol here used is neither to bee translated gehenna hell the place of torment after this life as the Chalde and some Hebrewes for Iacob did not suppose that Ioseph was in hell or that he should goe thither 2. Neither is it taken here for Limbus patrum the dungeon of darknesse where the soules of the fathers remained till Christs comming as Perer. and other popish writers for that place of rest and joy where Lazarus was in Abrahams bosome could be no part or member of hell where there is no joy to be found 3. Wherefore it is better translated the grave and cannot be otherwise in this place understood as even now shall appeare But because Pererius here fighteth with his owne shadow and goeth about to prove that sheol in the Scripture is not alwayes taken for the grave but sometime for hell properly as though the protestants so affirmed that the word was never found used for hell I will first set downe the divers acceptations of the word sheol in Scripture I find therefore that this word is used in foure severall senses 1. It is taken for hell metaphorically that is for the deepe plunging in extreme sorrow misery and danger as Psal. 86.13 Thou hast delivered my soule from the nethermost hell 2. It is taken for the locall place of hell properly as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave Prov. 30.16 The grave and the barren wombe are reckoned among those things that are never satisfied where Pererius will have the word taken for hell not the grave for the grave saith he is soone filled and satisfied ' it holdeth not above one body Contr. 1. This is a very childish answer seeing the Wise man speaketh not of any one particular grave but of the condition of the grave in generall which is never satisfied with dead bodies but receiveth more still as in the same place saying The earth cannot be satisfied with water he meaneth not any severall peece or lumpe of earth which may be soone drenched with water but of the quality nature of the earth in generall 2. So that in this sense the grave is rather sheol than hell because it is more craving for to hell goe none but the wicked but the grave receiveth the bodies of all both good and bad 4. Sheol is taken to signifie the lower deepe and remote parts of the earth as without any relation to the place of punishment as Psal. 139.8 If I ascend into heaven thou art there if I lie downe in hell thou art there also sic Mercer 7. Confut. Against Pererius exposition of that place Psal. 16.10 FUrther
Egyptians in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the
Chron. 4.24 it should seeme that he died without issue Muscul. so likewise three of Benjamins sonnes Echi Gera Rosh are omitted by Moses Numb 26.40 of whom there came no families 2. Hee that is there named Achiram and Acharah 1 Chron. 8.1 was not Echi as Iunius thinketh upon that place and Muscul. in Gen. 46. vers 26. but Becher who was one of the three chiefe fathers of Benjamin 1 Chron. 7.6 and therefore it is not like that Moses setting downe the chiefe families of Benjamin would make no mention of him Numb 26.3 whereas here are rehearsed ten sons of Benjamin they were not all properly his sons but two of them Ard and Naaman were the sons of Bela and Benjamins nephewes Numb 26 40. It was not then Gerah as the Septuagint reade but Bela that begaâ— Ard. 4. Whereas Bela is made to have six sonnes 1 Chron. 8.3 4. and here he hath but two the reason is because these two were only borne when Iacob went downe to Egypt the rest were borne afterward 5. And whereas 1 Chron. 7.7 five sonnes of Bela are named altogether divers from those six rehearsed 1 Chron. 8.3 in the first place not the immediate sonnes of Bela are mentioned but such as were the chiefe Princes of that family in the time of David when Ioab numbred the people in the other place they which were the next sonnes of Bela are rehearsed 6. Moses in this place doth confusedly set them together not according to their order of birth Bela Bechâ—r Ashbel c. whereas Ashbel was the second Becher or Aharah the third Nocah or Echi the fourth Rapha or Rash the fift as may appeare 1 Chron. 8.1 QUEST IX How Pharez is said to have two sonnes at Iacobs comming into Egypt Vers. 12. THe sonnes of Phares Ezron and Hamul c. Whereas it may seeme strange that Phareâ— the son of Iudah by Thamar should have two children that are said to come downe with Iacob into Egypt 1. The right solution is not to say with Augustine that these two children are said to goe downe because they were in Pharez loynes and not yet borne in this sense all those children which were afterward borne in Egypt might be said to goe downe and so we should have not seventy but 700. persons 2. Neither is Pererius answer sufficient for the same reason who understandeth by Iacobs comming into Egypt the whole time of his and Iosephs life for so we might account 7000. soules to have descended with Iacob 3. Therefore according to Moses narration we say that these two sonnes of Pharez weâ—e then borne but very young who himselfe being begotten of Thamar at Iudahs 30. yeare might take a wife at 14. or 15. yeares for Pererius conjecture is untrue that Pharez was borne but the yeare before Iacobs descending into Egypt 4. The like may be said of Bela Benjamins sonne that had two sons Ard and Naaman borne at Iacobs going downe Benjamin was now at 30. yeares a grandfather and Bela his eldest sonne at 15. a father Mercer there is no other way to give satisfaction to those doubts And it is most like that Iacobs sonnes married very soone and their sonnes also for how else could they in the space of 215. yeares which was the time of their aboad in Egypt from 70. increase to 600. thousand when as in 215. yeares before from the 75. yeare of Abraham till Iacobs going downe they increased but to 70. soules in all 5. Whereas Selah and Zerah also had issue as well as Pharez as appeareth Numb 26.20 it is not as Pererius thinketh for the prerogative of Pharez of whom the Messiah should come that Pharez posterity is remembred the others omitted but because Pharez sons were now borne the others afterward in Egypt QUEST X. Of Dinah Iacobs daughter and whether Iacob had any more daughters Vers. 15. THese be the sonnes of Leah c. which she bare to Iacob in Paâ—an Aram with his daughter Dinah 1. All these before named were not borne in Mesopotamia but only the six sonnes of Leah for she onely bare them and Dinah the rest were borne in Canaan Mercer Iun. 2. This Dinah some Hebrewes say was married to Iob but that is uncertaine some thinke that Simeon tooke her to wife having pitty upon her after Sichem the Canaanite had defloured her and that therefore she is called a Canaanite the mother of Saul before named but it is absurd to thinke that Simeon would marry his owne sister or that Iacob would have suffered it 3. Likewise whereas Dinah of Leah and Serah of Asher are all the women here rehearsed that came of Iacob that appeareth to be but a fable of the Hebrews that Iacob with every sonne had a twin daughter borne which were his sonnes wives for there is no question but that Moses would have made some mention of them either in this place or some other QUEST XI How the number of 33. that came of Leah is to be counted Vers. 15. ALL the soules of his sonnes and daughters were thirty three But the whole number with Er and Onan maketh thirty foure to make this account to agree 1. We neither thinke with Lyranus that Dinah because she is a woman should be excluded seeing afterward Serah the daughter of Asher is numbred among the rest vers 17. 2. Nor yet is Saul to be excluded vers 10. as though he were not Simeons sonne but the sonne of the Canaanitish woman by a former husband as some thinke for then to what purpose would mention be made of him here being none of Iacobs posterity 3. Neither with some Hebrewes doe we here understand Iochebed Moses mother seeing she is not expressed and she was borne in Egypt Numb 26.59 c. 4. Therefore this is the just account Er and Onan because they were dead aâ—e not to be reckoned there remaine then thirty two and Iacob being added to that number maketh thirtie three and that Iacob is one of this account it is evident out of the 8. vers Iacob and his sonnes QUEST XII The erronious computation of the Septuagint neither agreeing with themselves nor the Hebrew Vers. 22. FOurteene soules in all The Septuagint doth reade eighteene wherein a three-fold error may be observed 1. They beside Manasses and Ephraim doe reckon five more Machiâ— and Gilead his sonne of Manasseh Sutalam and Tuhan and Edem the sonne of Sutalam of Ephraim these could not be borne at Iacobs comming downe to Egypt for Manasseh was not then above nine yeare old for Ioseph tooke a wife in the beginning of the seven plentifull yeares which were expired and two of the deare yeares to say that these are rehearsed for Iacobs honour though they were borne ofterward in Iosephs life time doth not satisfie for onely Moses accounteth those which were then borne at Iacobs comming downe which in all make seventy 2. The Septuagint doe manifestly corrupt the Hebrew text reading here for fourteene 18. and vers 27.
for two they reade nine 3. They agree not with themselves for the five which are by them added put to 14. make 19. not 18. and Ioseph with his two sons and the other five make not nine but onely eight Augustine and Eucherius thinke this knot to be insoluble and would picke a mystery out of it August quaest 152. in Genes But we need not much to trouble ourselves to free the Septuagint here from error seeing they so manifestly decline from the Hebrew verity QUEST XIII The two numbers of 66. and 70. agree together Vers. 26. THreescore and six In this number Iacob is not comprehended for only they are here summed that came out of Iacobs loines though Iacob be one of the first number of 33. But let all these numbers be joyned together 33. of â—eah 16. of Zilpah 11. of Rachel Ioseph and his two sonnes being deducted 7. of Bitha and the sum will be 66. Iacob beeing taken out unto which number of 66. Iacob together with Ioseph and his two sonnes being added wee shall have in all 70. soules for here in this last number Moses saith not as before vers 26. all the soules which came out of Iacobs loynes but all the soules of the house of Iacob are 70. so that in this speech Iacob himselfe may bee very well included QUEST XIV The number of seventy in Moses and of seventy five in the Acts reconciled Vers. 27. BUt whereas Moses nameth only seventy and yet Stephen according to the Septuagint saith that they were seventy five Act. 7.14 the question is how these may be reconciled 1. We neither answer with Augustine to whom Pererius subscribeth that the Septuagint are here in no error nor yet Stephen following them for they reckon five more by way of anticipation which were borne afterward in Egypt while Ioseph lived who because he was the cause of Iacobs comming downe into Egypt introitus ejus accipiendus est quam diu vixit Ioseph his entrance into Egypt is to be taken all the while Ioseph lived quast ulrim in Genes but by this account there should not only be 70. but 7000. and more if all they should be numbred that were borne while Ioseph lived which was seventy yeare after Iacobs comming into Egypt for Ioseph was then 39. yeare old and he lived 110. yeares beside it is evident that in the Hebrew onely seventy soules are accounted and Deut. 10.22 the Septuagint reade but seventy though in this place and Exod. 1. they translate seventy five 2. Neither is it like that the translation of the Septuagint was herein corrupted by the ignorance of the writers or pen-men and so that place in the Acts accordingly depraved as Eugubinus for the Septuagint doe of purpose adde five more of Iosephs posterity to make up the number of 75. 3. Neither yet doth Iunius exposition fully satisfie who thinketh that Stephen meaneth the whole number that are named in this chapter as Iacobs two wives and his two concubines and Iudahs two sonnes Er and Onan who beside Iacob make the number 75. for Moses himselfe excludeth Er and Onan neither are Iacobs wives accounted in the particular sums and seeing Iacob is included in the number of 70. why should he be excluded in this other number of 75. Further Steven meaneth those of Iacobs kinred that Ioseph sent for and caused to be brought into Egypt but Iudahs sons were dead and so it is thought were Iacobs wives also 4. Neither can I thinke that Saint Luke either as ignorant of the Hebrew as Hierome reporteth from the opinion of others or yeelding unto those times because the translation of the Septuagint was of great authority among the Gentiles did herein follow them especially it being but a matter of story as thinketh Eugubinus Mercerus for it is like that Saint Stephen speaking to the Hebrewes did follow the Hebrew Scriptures and Saint Luke did not otherwise report or write than Stephen spake this onely reason staieth me from approving this answer and solution 5. Wherefore in this so great difficulty nothing remaineth to answer but that Luke did write and Stephen spake according to the originall story that 70. soules came into Egypt And afterward by some mistaking pente which signifieth five might creepe into the text for pantes as Master Beza conjectureth or some might take upon them to correct S. Lukes report according to the Septuagint which was of greater authority and credit then in the world Calvin And yet against this answer it may be objected that the Syriacke translation which is most ancient readeth in like manner 75. therefore if Saint Lukes text were altered or changed such change was made before it was translated into the Syriacke language One of these two last answers I prefer before the rest and the latter rather let the reader make his choice Howsoever the Hebrew verity must be received that onely 70. soules descended into Egypt of the twelve Patriarkes in remembrance whereof the Israelites pitched in Elim where were twelve fountaines and seventy palme trees this number answereth the seventy fathers of the world that came of Noah Gen. 10. according to this proportion were the seventy Elders chosen to be Moses assistants Numb 11. Our Saviour Christ also did choose unto him 12. Apostles and 70. Disciples to be the spirituall fathers of the Church Muscul. Mercer QUEST XV. Of the sending of Iudah before to Ioseph Vers. 28. HE sent Iudah before him unto Ioseph c. 1. It seemeth that Iudah was of authority among his brethren as a man of more excellent parts and therefore Iacob thinketh him the fittest to be imployed in this message 2. He sendeth to Ioseph to meet him in Goshen that countrie which Ioseph had made choice of before for his father and it was neerest to Canaan it is like that some certaine place was appointed where they should meet the Septuagint read in the citie of the nobles but what citie that was it is unknowne 3. The Hebrewes write that Ioseph when he came neere his father did cast away his bonnet and other ornaments of honour that his father might the better discerne him which is not unlike 4. Where it is said he fell upon his necke Rasi referreth it to Ioseph to whom subscribeth Mercerus Ramban to Iacob whom Iunius followeth though the construction favour the first opinion because Ioseph is named in the verse and not Iacob at all yet the circumstance and usage of those times maketh for the other for it is more beseeming the parents to fall upon their sonnes neck who doe humble and bow themselves to their father as the father fell upon the prodigall childs necke and kissed him Luke 15.20 QUEST XVI The causes why Ioseph desired that Iacob should dwell in Goshen Vers. 34. THat ye may dwell in the land of Goshen Divers reasons moved Ioseph to procure his brethren their dwelling in Goshen 1. Because it was a most fruitfull place and fit for their keeping
therefore we should not set our affections upon earthly things but presse forward in our desire toward our heavenly Countrey 5. Morall Good officers should not seeke to inrich themselves Vers. 14. IOseph laid up the money in Pharaohs house Ioseph was a faithfull officer to Pharaoh he did not seeke to inrich himselfe by his office but sought the Kings profit and increased his treasure Mercer Such an one was Iosua who in the division of the land of Canaan to the tribes did not share any thing to himselfe but the children of Israel gave him an inheritance among them when they had made an end of dividing the land Ios. 19.49 Such should officers and Judges be toward the King and people to deale faithfully with the one and justly with the other not to turne all to their owne profit and gaine as many doe now adayes CHAP. XLVIII 1. The Method and Argument of the Chapter FIrst in this Chapter is declared how Ioseph came to visit Iacob when he was sicke Secondly Iacobs testament is set downe first concerning Iosephs sonnes then his gift and legacie toward Ioseph himselfe vers 22. with a generall prophecie of the returne of all his children vers 21. Concerning Iosephs sons 1. The ground and occasion of Iacobs blessing of them is expressed which is first the promise of God vers 4. then the right property that Iacob had in them vers 5. Thirdly because Rachel was taken away leaving not much issue behinde her vers 7. and Ioseph was the eldest of her who was his principall wife 2. Iacobs blessing followeth first the preparation to the blessing where we have set forth 1. Iacobs kissing and embracing of Manasses and Ephraim vers 9 10. 2. Iosephs reverence to his father vers 12. 3. The presenting of his two sonnes and the order of disposing them Manasses to Iacobs right hand and Ephraim to his left vers 13. Secondly in the blessing 1 There is the ceremonie the laying on of Iacobs hands contrary to Iosephs expectation the right hand upon the youngest the left upon the eldest vers 14. 2. The pronouncing of the blessing which sheweth the author or efficient cause God who had fed him and delivered him vers 15 16. and the effects the naming of them among the tribes and their great increase and multiplying vers 16. 3. The ratification of the blessing where we have first Iosephs exception vers 17 18. then Iacobs answer containing a satisfaction to Ioseph vers 8 9. a confirmation of the blessing vers 20. 2. The divers readings v. 1. It was told to Iacob H.S.C. one told Iacob caet v. 7. Concerning the divers reading of this verse see before chap. 35. vers 16. and quest 13. upon that Chapter v. 7. I buried her in the way of the horse-race S. neare the way to Ephrata caet v. 11. I am not deprived of thy face H.S. I had not thought to have seene thy face caet v. 14. He layed his left hand upon the head of Manasses which was the elder changing his hands H.S. hee taught his hands although Manasses was the elder C. guiding or directing his hands of purpose for Manasseh was the elder B. G. he knew feeling with his hands that Manasses was the elder T. caused his hands to understand that Manasseh was the elder P. sacal to understand v. 15. God whom my fathers pleased in his sight S. served in his sight C. walked in his sight cat halach to walke v. 16. That they may grow into a multitude S.H. grow as fish into a multitude cat v. 20. In thee Israel shall be blessed H.S.C. shall blesse caet v. 21. The word of God shall be your helpe C. God shall be with you caet v. 22. I give thee Sechem the chiefe part above thy brethren S. I have given thee one portion of land c. B. I give thee one principall part or portion above c. C.G.T. Sechem signifieth a part portion or elbow of ground and it is also the proper name of a place Which I tooke out of the hand of the Amorites by my prayer and deprecation C. by my sword and my bow caet 3. The explanation of doubtfull questions QUEST I. Of the adopting of Manasseh and Ephraim into the degree of Iacobs sonnes Vers. 5. MAnasseh and Ephraim shall be mine as Ruben and Simeon are mine 1. Iacob upon Gods promise that he should increase into many people by the spirit of prophecie adopteth Manasseh and Ephraim into the number of his sonnes that seeing Rachel was taken away before he had many children by her he should by these be increased 2. He adopteth them in the place of Ruben and Simeon the two elder brethren and so the birth-right is conveyed from Ruben to Iosephs sonnes because he had defiled his fathers bed 1 Chron. 5.1 3. Here we have the practice of that law afterward established Deut. 22.17 of allotting a double part to the eldest Iun. for Ioseph had a double part in that two tribes came of him whereas the rest of his brethren had but each one his tribe Manasseh and Ephraim had not each of them his double part to the rest as some Hebrewes thinke but they two being the fathers of the two tribes doe make their fathers part double to the rest Mercer QUEST II. Whether Ioseph had any other sonnes beside Manasseh and Ephraim Vers. 6. THe linage which thou hast gotten after them c. 1. This is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentially which thou maiest get afterward for the Scripture maketh no mention of any sonnes beside these two that Ioseph had at this present Iun. Mercer as also it might be uncertaine whether Iosephs wife were at this time with childe Mercer 2. The other sonnes should be more properly Iosephs yet so as that they should make no tribe of themselves but be accounted with Manasseh and Ephraim Iun. 3. They are deceived which thinke that Machir and Galaad of Manasseh and others of Ephraim were those other sonnes of Ioseph for they are his nephewes and Manasseh and Ephraim were their fathers not their brethren also some thinke that if Ioseph had begotten any other sonnes they should have had no inheritance in Canaan but this is not like seeing they came of Iacob whose whole seed was chosen likewise whether Ioseph had afterward any other sonnes it is uncertaine it is like he had not because no mention is made of them in Scripture neither doth it much skill seeing they were to be annexed and incorporate into these two tribes of their brethren Mercer QUEST III. Why Iacob maketh mention of the death and buriall of Rachel Vers. 7. I Buried in the way to Ephrath 1. Iacob maketh mention of the death and buriall of Rachel 1. Not to answer a secret objection why he buried not Rachel in the double cave with his fathers as he himselfe desired to be buried and thereupon tooke an oath of Ioseph because she
and Simeon 1. We neither say with Ambrose that they are rather to be called prophecies than blessings lib. de Benedic Patriarc c. 2. 2. Neither with Pererius that they were so called of the greatest part for it is said that he blessed every one 3. Neither by the word blessing is cursing understood by an antiphrasis that is a contrary kind of speech as some thinke but Iacob blessed them verily and indeed 4. But the opinion of R. Salomon is not farre from blasphemy that Iacob did indeed purpose to blesse his sonnes but falling into phrensie he cursed them in stead of blessing for this were to make the motions of Gods spirit mad fits 5. Neither is it like that Iacob gave his sonnes other blessings here not expressed 6. But hee indeed blessed them all though not alike for the temporall chastisement laid upon Ruben Simeon Levi was but a fatherly correction for their amendment Calvin they also are blessed because they are counted among the tribes had their inheritance among them Mercer whereupon afterward Moses in particular blessed both Ruben and Levi Deut. 33. Iacob also doth conclude these three within the number of his sonnes and so comprehendeth them within the covenant Iun. QUEST XXXI Of the double cave where Iacob desired to be buried Vers. 30. IN the cave that is beside Machpelah c. 1. Iacob maketh a particular and perfect description of the cave where he would be buried from whence he had beene absent 17. yeares Ioseph 39. yeares that they should not doubt of the place 2. But that is a fable devised by the Jewes that Tsepho the sonne of Eliphaz did strive with Iacobs sonnes about this burying place and that he fought a great battell with them but they overcame him and brought him downe to Aegypt and when Ioseph was dead he fled out of Aegypt into Italy 3. Iacob intreated his sonne Ioseph to bury him with his fathers but he chargeth and commandeth his sonnes because Ioseph was the principall who should obtaine leave of Pharaoh and at whose costs Iacobs funerall should bee solemnized the rest were but to accompany him Mercer beside his other sons did still depend upon him and were as a part of his family whereas Ioseph was a man of great command and authority in Aegypt Perer. 4. Iacob sheweth who were buried there and maketh speciall mention of Abraham that his sonnes should bee more carefull there to bury him also seeing Abraham had of purpose bought that ground to bee a place of buriall for him and his Luther and seeing that his mother was there buried and Leah his wife it might seeme more reasonable that he should be buried there also 5. These three couples here mentioned were buried together there Abraham Sara Isaack Rebeckah Iacob Leah the hebrewes thinke also that Adam and Eve had their sepulture there but that is not like as it is also uncertaine whether any other of the twelve Patriarkes were there interred Mercer QUEST XXXII Why Iacob maketh mention againe of the purchase of the cave Vers. 32. THe purchase of the field c. 1. This repetition is not inserted by Moses as Marlorat but they were the words of Iacob 2. This verse therefore without cause is wholly omitted and left out by the Latine Translatâ—r 3. Yet did not Iacob here shew unto his sonnes the very instrument of conveyance whereby Abraham did purchase the cave and field as the Hebrewes for that rite custome was not then in use But Iacob hereby sheweth the undoubted right which he had to that ground whereof his fathers had possession both alive and dead 4. Places of Doctrine 1. Doct. How the Patriarkes and Prophets used imprecations Vers. 7. CVrsed be their wrath c. The righteous did many times use imprecations and denounce curses as David Psal. 35.4 Let them be confounded and put to shame that seeke after my soule and in other places and Iacob here but they did it not in wrath or in their heat but with these considerations and regards 1. They spake as Prophets and as Ministers and Pronouncers of Gods sentence and decree so that they were not so much maledictions as predictions Perer. 2. For the most part they accursed such only in temporall things for their amendment as Iacob here doth his sonnes as David also saith Fill their faces with shame that they may seeke thy name O Lord Psal. 83.18 Perer. 3. If they denounced any spirituall curse it was upon such as were incorrigible as Psal. 68.21 God will wound the hairy pate of him that goeth on in his sinnes 4. They did not hereby revenge their owne particular cause but did censure them as enemies to the whole Church as Psal. 35.20 They imagine deceitfull words against the quiet of the land But these examples are no warrant for us to use the like imprecations because we have not the like spirit of prophecie as our Saviour answered to Iames and Iohn who asked him if they should command fire to come downe from heaven upon the Samaritans as Elias did Ye know not of what spirit ye are of Luk. 9.55 2. Doct. Iacob prophesieth of his sonnes as the spirit of God directed him FUrther in that Iacob spareth not to pronounce the curse of God against his owne sonnes it is evident that hee spake not of any partiall affection or ambitiously seeking to make his posterity great as the prophane disciples of Lucian the Atheists use to object against the doctrine and history of Moses Calvin but that he spake as he was thereunto moved by the spirit of God both in that against his naturall and fatherly disposition hee pronounceth hard and heavy things against his sonnes as also because the event afterward answered to these his predictions 3. Doct. All our helpe and strength is from God Vers. 24. THe armes of his hands were strengthened by the hand of the mighty God c. Although in waging of battell weapons of warre and other meanes are carefully to be used yet the help power and strength must come from God as Ioseph was strengthened by the hand of God against his enemies as David prayeth Make haste to deliver me make haste to helpe me O God Psal. 70.1 Luther 5. Places of Confutation 1. Confut. That the punishment of sinne remaineth not after the remission of the fault Vers. 6. INto their secret let not my soule come This punishment which was inflicted upon Simeon and Levi was not a satisfaction for their sinne past which was already upon their repentance remitted unto them as the Popish doctrine is that the punishment of sinne often remaineth the fault being pardoned but the Lord thinketh good to chastise those which have offended though their sin be forgiven them for these causes 1. That they may thorowly be humbled and take heed that thy commit not the like againe as David therefore saith It is good for me that I have beene afflicted Calv. 2. For the example of other that they also
of what sex the infant was better than see them on their stooles G. them is added or see them in their birth time V.S. B. looke in the stooles A. P.H. that is into them the word abenim signifieth the stooles of women in travell so called of banim children T.P. 3. The explanation of doubtfull questions QUEST I. Why the twelve Patriarkes are so often rehearsed Vers. 1. THese are the names of the children of Israel The names of the twelve Patriarkes are so often rehearsed in Scripture 1. because of them came the twelve tribes the Priestly also and the Kingly order sprang from thence 2. And this mysticall number of twelve is used in Scripture to describe the spirituall state of the Church under Christ as twelve thousand are chosen out of every tribe Apoc. 7. and the new Jerusalem is set forth by the twelve gates and twelve foundations Apoc. 21. Simler 3. And to shew the truth and constancie of Gods promises in increasing the seed of Iacob of twelve fathers into so many thousands Pellican 4. And beside the dignitie and prerogative of the children of God herein appeareth who are chiefely remembred in Scripture where mention is made of the wicked it is by the way and as it were by accident and in a manner besides the proper intention of the Scripture Ferus QUEST II. Why Iacobs sonnes are not alwayes rehearsed in the same order Vers. 3. ISsachar Zebulon and Benjamin the Patriarkes are seldome rehearsed in the same order for Gen. 46. first Leahs children then her maide Zilpaehs then Rachels sonnes and lastly Bilhah her maides are numbred but here Benjamin Rachels sonne is set before the sonnes of the handmaides the like order is kept Genes 35. So Reuben is here named first but in the order of the campe Iudah hath the first place Num. 2. and when the spies are sent out Numb 13. another order is observed Simler The reasons hereof may be these 1. because in the old Testament for the most part the order of nature not of grace is followed for though Reuben were the eldest in birth yet Iudah had the regall preeminence Bor. 2. This is done that we should not be curious observers of numbers or mens nativities Pellican 3. The Patriarkes had now all received their fathers blessing and were incorporate into one holy people to shew therefore their equalitie and that there was no difference of the tribes before God sometimes one is named first sometime another Ferus 4. But here and Gen. 35. all the children of Iacobs wives as sonnes of free women are rehearsed before the sonnes of the maide servants Iun. Vatab. QUEST III. How they are said to be seventie soules that went downe with Iacob into Egypt Vers. 5. SO all the soules that came of Iacobs loynes were seventie 1. They were beside Iacob 66. with Iacob 67. with Ioseph his two sonnes 70. so then in this number Iacbos wives are not reckoned but onely those which came out of his loynes but Ioseph must be included and therefore it is added but Ioseph was in Egypt Iunius readeth cum Iosepho with Ioseph in the same sense 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie Act. 7. because it was not safe to depart in a matter of number from the received translation Iunius thinketh that in that number all are comprehended beside Iacob that are rehearsed in that catalogue as Iacobs two wives Er and Onan which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe seeing they were dead before and went not downe into Egypt But seeing the Septuag Gen. 46. doe rehearse five nephewes of Ioseph Machir and Gilead his sonne of Manasses Sutalam and Edem his sonne and Taam of Ephraim it is more like that S. Luke for the reason before alleaged therein followeth the Septuagint Aretius See more of this upon that question Gen. 46. QUEST IV. Of the wonderfull multiplying of the Israelites in Egypt 7. ANd the children of Israel fructified c. 1. The people increased exceedingly which is here expressed by foure words of like significations pâ—ru they fructified ijsrezu they brought forth in abundance as the fish ijrbu they were multiplied and jagghatzuus they waxed strong Simler 2. and so accordingly they multiplied that of 70. persons there came 700000. of every one tenne thousand Pellican Yea whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred that came out of Egypt Numb 1.46 out of which number were excepted all the males under twentie and all the old men beside the women which were not so few as the men seeing it was not unusuall in those dayes for one man to have divers wives it may be supposed and is so judged by some that the whole number could not bee lesse than thirtie hundred thousand Perer. 3. QUEST V. In what time the Israelites so exceedingly increased FUrther this multiplying of the Israelites to take the longest time from the first going downe of Iacob to the returne of the Israelites thence was in the space of 215. yeeres Some thinke that the greatest increase was the first hundred yeere after that generation was dead vers 6. which is usually taken in Scripture for the space of an hundred yeeres Simler But there by that generation are understood onely the men of that age Vatab. Augustine taketh all the time after the death of Ioseph which Perer. counteth an 145. yeeres But the chiefe time of this increase was after Iosephs death before the time of their servitude how they increased also in the time of their bondage is declared afterward vers 12. Neither need this seeme strange that in the space of 215. yeeres the Israelites did so wonderfully increase seeing that forren authors doe write that Ninus who began to reigne 250. yeeres after the floud did lead in his armie against the Bactrianes 700. thousand footmen and two hundred thousand horsemen Diod. Sicul. lib. 3. cap. 2. ex Ctesia Perer. QUEST VI. By what meanes the Israelites increased HOw this wonderfull increase should be wrought 1. we neither need to thinke with Augustine that it was miraculous 2. nor with the Hebrewes to imagine that every one of them brought forth two or three at a birth Pellican For although it be often seene that women may have many at a birth as Aristotle maketh mention of one that had twentie at foure times five at every birth and that it is usuall in Egypt for the women to have two and three and sometimes five at a birth Trogus reporteth that in Egypt they bring forth sometimes seven at once Bor. yet this is not usually nor often seene 3. Therefore supposing as is most like that all the Hebrew women were very fruitfull that they bore betimes and were child-bearing long being not cut off by
Laudabile praise worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
in expedition against their enemies and yet that was no hinderance or let to their circumcision 2. There is great difference betweene the transgression of one man which might easily bee censured without danger and the sinne of all the people which could hardly bee redressed for Moses knew them to be a stifneâ—ked and rebellious people 3. Therefore it cannot be otherwise held but that the omission of circumcision in the people was a transgression of the covenant and that the people did of contempt and disobedience omit it beside the excuse of their removing campe as Augustine well judgeth quaest 6. in Ioshuah for the people continually murmured and wished to be in Egypt and thought to returne thither and many of them were Idolaters therefore it was no marvell if they casting off the yoke of obedience and despising the covenant of God regarded not likewise the signe thereof Iun. Beside it must be considered that the commonwealth and Church were not then setled neither the passeover nor sacrifices or other rites were then observed duly according to the order prescribed and therefore Moses saith that when they were come into their inheritance Yee shall not doe after all these things which we doe here this day that is every man whatsoever seemeth good in his owne eyes Deut. 12.8 QUEST XXIV What moved Moses to deferre the circumcision of his child IT is further doubted what should bee the cause why Moses deferred the circumcision of his child 1. The cause whereof some impute unto Moses father in law that Moses did forbeare the circumcision lest it might have beene an offence unto him Tharg Hieros but the stay seemeth rather to have beene in his wife as shall afterward appeare 2. Aben Ezra thinketh that the child was not eight dayes old when Moses set forward in his journey and that he would not circumcise him by the way because he made haste Contra. But it is not like if Moses having beene married forty yeeres had a child so young that he would have adventured to travell with his wife having beene so lately delivered neither if circumcision had beene deferred because of Gods service would the Lord have beene so angry with him Simler 3 Some judge that Moses might thinke circumcision not to bee so necessary in a strange land especially Moses wife being a stranger and so his sonnes Israelites but by the halfe bloud Ferus But Moses could not be so ignorant for as he was perswaded that his seed was within the covenant so he knew that the signe of the covenant belonged unto him 4. Wherefore the most probable conjecture is that after Moses had circumcised one of his children his wife tooke such offence at it that to content her he did forbeare to circumcise the other and this may appeare by the circumstance of the text because shee with such indignation calleth Moses a bloudy husband shewing her discontent and dislike of circumcision Iur. Piscator Pellican Simler QUEST XXV Why the Lord correcteth Moses by the way and not before NOw â—he reasons why the Lord did thus urge Moses by the way and not before may bee these 1. Because Moses had now taken a publike office and charge upon him and he was unfit to be a rulâ—r in the Church of God that could not order his owne familie as the Apostle sheweth 1. Tim. 3.5 thâ—refore it would have beene a great offence and scandall unto all Israel if Moses the minister of circumcision should have any uncircumcised in his house Iun. Perer. 2. While Moses was under his father in law he was not at his owne liberty as now and therefore it is more exactly required of him now than before Ferus 3. The Lord doth it also at this time to trie his obedience whether this correction laid upon him would make him give way and start from his calling Ferus QUEST XXVI Whether Zipporah circumcised her sonne with a sharpe knife Vers. 25. ANd Zipporah tooke a sharpe knife 1. Some thinke that circumcision among the Jewes was ministred with no iron instrument but only of stone and thinke that Zipporah in this place circumcised her sonne with a sharpe stone as the Chalde Septuagint and Latine reade so Augustine Bernard with others But seeing no such instrument is specially prescribed Gen. 17. where circumcision is instituted it seemeth there was no such necessity of using a stone onely 2. Others doe thinke that it was indifferent to use either a sharpe knife or stone but in this place they say it was done with a sharpe flint because the word tzur signifieth a rocke or stone and Iosh. 5. hee is bid to prepare knives of stone and this circumcising with a stone did more lively resemble the spirituall circumcision by Christ who is the Rocke so Hugo S. Victor and Thostatus and Thomas Contr. 1. Though the word tzur doe usually signifie a rocke or stone as Ezech. 3.9 yet in some places it is taken for that which is sharpe as Psal. 89.44 tzur charbo the edge of his sword the same words inverted are used Iosh. 5.2 Charboth tzurim sharpe knives which are so called tzurim because they were in sharpnesse like to a sharpe stone Piscator or were sharpned with flints or whetstones Osiand 2. And seeing Zipporah was in haste a sharpe knife such as they were not without was readier at hand than a sharpe stone which unlesse it had beene prepared of purpose would not have served that turne and whence should Iosuah have so many sharpe stones to circumcise above 600. thousand Iosh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords rather than stones so it is more like so many thousands of Israelites were 3. And for the correspondencie of the type and the substance if it had consisted in the likenesse of the instrument Saint Paul speaking so much of circumcision would not have omitted it 3. Therefore upon the reasons before alleaged 1. both because a knife was readier Zipporah being in haste and a knife being at hand was a fitter instrument than a stone Iunius 2. And it had put the child to more paine to hackle off his foreskin with a stone 3. Neither was it possible to finde so many sharpe stones to circumcise 600. thousand as Ioshuah did we conclude that Zipporah did this cure with a knife not with a stone QUEST XXVII Whether both Moses sonnes or one only were uncircumcised and upon what occasion Vers. 25. ANd cut away the foreskin of her sonne 1. Cajetanus thinketh that the singular number is put here for the plurall and that both Moses sonnes were uncircumcised because Zipporah at this time calleth Moses a bloudy husband as now first having experience of bloudy circumcision But it is not like that Moses eldest sonne who might now be toward forty yeeres old was so long uncircumcised and whereas before vers 20. Moses is said to take his sonnes and here mention is made only of a
sonne the text is against his conjecture and Zipporah calleth him a bloudy husband because shee was forced to draw her owne childs bloud with that cutting which she was not put to before 2. Some therefore thinke that Moses had left one of his sonnes with his father in law as a pledge of his love and sincere affection so that he had one only child with him Hugo But the text also is against this conceit for Moses tooke both his sonnes with him vers 20. 3. Some thinke that Eleazar Moses youngest sonne was borne but a little before Moses tooke his journey and that for haste thereof he deferred his circumcision Lyranus Thostatus Pererius But if Moses had it in mind to circumcise his child he would not of purpose have transgressed the law of circumcision which exactly requireth every male to be circumcised the eight day 4. Wherefore the more probable conjecture is that Moses seeing the circumcision of his first child to have beene so offensively taken did in gratiam uxoris to content his wife forbeare this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulnesse than of any set or deliberate councell And this the circumstance of the text will beare seeing Zipporah as not yet thorowly acquainted with this mystery doth cast away the foreskin with such indignation Iunius Pellican Piscator QUEST XXVIII At whose feete Zipporah and what she cast Vers. 25. CAst it at his feet c. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell downe at his feete so also Cajetane whose meaning is that Zipporah fell downe at the Angels feete intreating to spare her husband but so soone as the child was circumcised Moses recovered and the Angell left him 2. Rupertus readeth after the same manner shee fell downe thinking that shee was prostrate at Moses feete intreating him to dismisse her But Moses rather sent her backe in his owne discretion unto his father with her children it had beene an unwomanly part and not commendable for the wife to desire to depart from such an husband Simler 3. But whereas the Hebrew word tagangh signifieth she caused it to touch that is cast some say she cast the circumcised foreskin at the feete of the Angell to appease him so the Chalde Paraphrast and Tharg Hierâ—solymitan but the words following in the next verse shew that she cast it at his feete whom she called bloudy husband Perer. 4. Some referre it to the child that shee cast it at his feete and Kimhi saith it was an use among the Hebrewes to call the infant circumcised the spouse or husband But to what end should Zipporah say thus to a young infant that understood her not Simler 5. Therefore she cast it at Moses feete whom in indignation she calleth bloudy husband Simler Iun. Perer. QUEST XXIX Why Zipporah calleth Moses husband of bloud Vers. 26. THou art indeed a bloudy husband unto mee 1. The Septuagint translate the bloud of my sonne stetit is stayed which translation having no ground at all or colour out of the originall but Augustine to great businesse quaest 11. in Exod. and maketh him flie unto allegories and mysteries for it seemeth to make a contrary sense unto the originall seeing she called Moses a bloudy husband because of shedding of her sonnes bloud it is like then it stayed not 2. Rabanus thinketh that shee called Moses so and accuseth him of cruelty for commanding her to circumcise her child so also Vatablus But seeing shee by this meanes redeemed her husbands life shee no doubt did not thinke much of her childs circumcision in that behalfe but thought it well done to save his life 3. Some thinke shee by bloud meaneth not only this present griefe but other troubles which she was like to endure as if shee should say if our journey began with such a hard hap what is the end like to be 4. Aben Ezra will have Zipporah thus to say unto the child whom they used to call chatan husband spouse because of the joy of circumcision whom she first calleth husband of bloud because she feared that her husband would dye but when she saw he was escaped then she correcteth her speech and calleth him husband of bloud because of the circumcision but this name of husband who seâ—th not better to agree to Moses than to her child Ex Perer. 5. Wherefore she thus saith unto Moses calling him husband of bloud both because shee was faine to redeeme him with the bloud of her child and in respect of circumcision it selfe which she held to be a bloudy law being not yet thorowly instructed in these rites sic Thostatus Iunius Ferus but shee calleth him not man of bloud which name in Scripture is given to cruell and bloudy men but husband of bloud QUEST XXX Whether those words rehearsed againe were uttered by Zipporah or by Moses the writer Vers. 26. BVt shee had said husband of bloud because of the circumcision 1. Piscator because the word is put in the plurall circumcisions thinketh that she so speaketh in respect of the circumcision of both her sonnes but seeing one of them only is here circumcised and because at this time only Zipporah was put to doe it her selfe which caused her thus to say shee so speaketh because of the circumcision of this child 2. Some thinke that these are the words of Zipporah and that shee either qualifieth her former speech turning her words which she had uttered of the bloud and death of her husband for so Aben Ezra taketh them to be spoken to the child that he was circumcised with the death and losse of her husband and after that by this circumcision she perceived her husband to bee recovered shee applied her speech to circumcision Iunius in his Analysis saving that hee holdeth these words to be uttered to Moses and not to the child expresseth the same meaning that Zipporah expoundeth and excuseth her former words that by bloud she understandeth circumcision whereby the young infant being upon the way and in an Inne might bee put in danger 3. But I rather approve Iunius judgement in his annotations that these are the words of Moses rather than of Zipporah shewing a reason of her speech for that shee repeated the same words being uttered with indignation twice it is not like especially after that the danger was over shee had small cause to expostulate with Moses for then she had shewed that shee had preferred the childes health before the life of her husband so also Zeiglerus QUEST XXXI How Zipporah knew that Moses was striken for the neglect of circumcision BUt another question will be here moved how Zipporah knew that Moses was in danger for neglect of circumcision 1. Some thinke that the Angel appeared in a visible shape and both by signes and words threatned Moses because his child was uncircumcised Cajetan But to devise words or speech to be said beside Scripture it is not safe 2. Some thinke that Moses was put
than Moses by 13. or 14. yeares being then a maid of discretion when Moses was an infant exposed in the river who stood by to see what became of the child and went and called Moses mother to be his nurse Moses then being at this time 80. yeares old Miriam could not be under 90. at the least and then was Caleb but 40. when he was sent to search the land Iosh. 14.7 therefore it is not like that these two were married together especially considering that Caleb had another wife before 2. Againe this Hur was now a grave man and fit for government for to him and Aaron Moses committed the affaires of the Common-wealth when he went up into the mount Exod. 24 14. how then could he be the sonne of Caleb who was but 40. yeare old 3. That Ephrath which was Calebs second wife gave that name unto Bethlehem of whom it was called Bethlehem Ephrata but Miriam dying in the wildernesse never came into the land of Canaan and therefore of her could no place bee named there she was not then that Ephrath that was Calebs wife 4. Now whereas Hur is there said to be the sonne of this Ephrath it might be another of that name for in the Scriptures we finde that divers have had the same name Sic Lyran. Tostat. 2. Iosephus opinion then is more probable that this Hur was rather the husband of Miriam Moses sister and so he was allied unto Moses and Aaron So Procopius QUEST XV. Whether Moses lifted up his hands in prayer Vers. 11. ANd when Moses held up his hand 1. Some thinke that Moses held up his hand by course when the one hand was weary then he held up the other with a staffe in manner of an ensigne or banner Iun. But I rather subscribe here to Oleaster that hand is put in the singular for hands for it followeth afterward vers 12. that Aaron Hur held up his hands on both sides not by turnes but at once 2. Iunius also with whom consenteth Piscator thinketh that Moses did not lift up his hand as shewing the gesture of one that prayed but he lift up the staffe with his hand as a triumphant banner But against this opinion Tostatus objecteth 1. That had beene to no purpose for Moses to hold up the staffe as a signe of victory to the host because the backes of the Israelites were toward him seeing the Amalekites from the South set upon the hindermost part of the campe and then they could not turne them to see the staffe without giving advantage to their enemies 2. There had beene no force in the lifting up the staffe to get the victory therefore the efficacie was in Moses prayers to the which end he lift up his hands as the Apostle exhorteth men to lift up pure hands 1 Tim. 2.8 3. But both these opinions are better joyned in one that both Moses prayed unto God Et manuum elavatio symbolum fuit additum precibus And the lifting up of his hands was a signe added to his prayers Simler And the Chalde Interpreter expresseth the same sense that his hands were stretched out to prayer Vatab. As also the holding up of the staffe betweene his hands was a signe of the victory Moses à ux belli quidam signifer foelicem eventum ipse spondebat baculi vexilâ—â— interim prophetiae munere functus Moses the Captaine of the warre as it were the ensigne bearer did â—ssure them of good successe by the banner of the staffe not neglecting in the meane time his propheticall office Pelarg. 4. And as for the former of Tostatus reasons it cannot certainly be gathered which way the host of Israel was pitched it is no other like but that Moses staffe which he held up was in the sight of the Israelites and to that end he went up to the top of the hill and to this purpose Procopius maketh this fit allusion Populus si cernit manus legislatoris supinas vincit c. If the people see the hands of the Lawgiuer aloft they overcome but if they see them hang downe they are overcome so if one understand the law spiritually he obtaineth victorie but the contrarie falleth out if one follow the literall sense 5. But whereas some make this gesture of Moses holding his hands aloft with the staffe betweene them to be a representation of the signe of the crosse I say with Simlerus Non valde huic sententia innitâ—r ut dubia I doe not much rest upon this sentence as doubtfull QUEST XVI How Moses hands were heavie Vers. 12. MOses hands were heavie 1. The peoples sins did not presse downe Moses hands as Lyranus for then he should not have lift them up at all which is Tostatus reason 2. Neither were his hands feeble through age for 40. yeare after this when Moses was an 120. yeare old Moses was of such a perfect constitution that it is said his naturall strength or vigor was not abated Deut. 34.7 3. Neither yet is this to be imputed to Moses infirmitie of mind as our Saviour saith The spirit is readie but the flesh is weake as though Moses waxed cold in prayer Ferus 4. Nor yet doe I consent to them that thinke Moses still continued his prayers but that this remisnesse was onely in his strength Continuatus labor ab eo perferri non potuit Continuall labour in lifting up of his hands hee could not endure And yet God would have the victorie to follow the lifting up or falling of Moses hands to testifie unto the people that the victorie was onely from God to whom Moses did elevate his hands Simler For if Moses inward strength and zeale had continued all one it is like the same effect would have followed 5. Wherefore I thinke rather with Calvin Iste defectus ex singulari zeli vehementia natus est This defect in Moses proceeded not of any tepiditie or coldnesse in Moses but from the vehemencie of his zeale for while he lift up his hands Intentissime orabat magna animi contentione He prayed vehemently and with great earnestnesse of mind Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie which may befall the most perfect men for the gesture of them that pray hath a reciprocall worke upon the affections which first doe bring forth the humble gesture of the bodie and by the same they are againe kindled and inflamed as Augustine hath this excellent saying Gestu corporis ut flexione genâ—â—m extensione manuum seipsum magis excitat homo ad orandum c. By the gesture of the bodie as the bowing of the knee the stretching out of the hands a man doth stirre himselfe up the rather to prayer and these being visibly done the invisible affection of the soule is increased and by this meanes Affectus cordis qui ut ista fierent praecessit quum facta sunt crescit The affection of the heart which went before these
to cure and heale the diseased as our Saviour healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1.
out B. Babing So the Apostle exhorteth That no man presume to understand above that which is meet to understand but that he understand according to sobrietie Rom. 12.3 CHAP. XXI 1. The Method and Argument IN the former Chapter was propounded the Morall law chiefly mixed with ceremoniall constitutions in the end of the Chapter now follow the Judiciall lawes unto the 10. verse of the 23. Chapter from thence unto the 20. verse are propounded certaine ceremoniall orders in generall as touching sacrifices and their feasts the more speciall and particular prescriptions concerning ceremonies are at large set forth in the booke of Leviticus This Chapter consisteth of three parts The first is of the manumission and setting at liberty Hebrew servants both men and women unto vers 12. Concerning the man servant these Lawes are given 1. How long he shall serve vers 2. 2. When his wife is to goe out with him when not vers 3.4 3. What is to be done to the servant that will not be made free vers 5. to vers 7. Concerning the maid servant 1. Upon what condition she may be sold to her masteâ— not to be sold againe to a stranger vers 7 8. 2 What is to be done unto her if she be betrothed to his sonne vers 9. 3. What must be performed to her if he marry another wife vers 10. 4. What must be done if he doe not performe these things vers 11. Secondly there follow certaine mulcts and punishments for divers offences committed by man as of murther vers 12 13 14. smiting of parents vers 15. stealing of men vers 16. cursing of parents vers 17. hurting of a man vers 19.18 beating of servants to death vers 18 19. hurting of women with childe vers 22. blemishing of servants in their eye tooth c. vers 24. to 28. Thirdly of mischiefe and dammages that are occasioned by other mens default as by their oxe that useth to push and goare man or woman vers 28. to 33. or hurteth anothers oxe vers 35 36. and of dammages which are caused by the digging of pits and wells vers 33 34. 2. The divers readings Vers. 3. If he came with his body A.P. alone with his body I. If he came in single V. or alone B.G.C.S. The sense is kept not the word better than with what garment he entred c. L. but the word guph signifieth a body as gupha in the feminine is taken Exod. 21.3 Vers. 7. She shall not goe out as men servants B.G.V.I. cum caeter not as maids S.L. Vers. 8. Who hath not betrothed her I.V.A.P. better than betrothed her B.G.C.L. S. for here the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo is omitted Vers. 8. In dealing deceitfully or perfidiously with her I. or trespassing against her A. better than in despising her B.G.C.L.S. for bagadh signifieth properly to deceive and breake covenant as Malach. 2.10.14 the meaning is he hath broken appointment of marriage with her Vers. 10. Her rayment and dwelling or habitation I.A. conversation S. better than price of her chastity I. or recompence of her virginity G. or duty of marriage B. V. lying with her C. her time P. ghorah of ghâ—r signifieth an habitation or dwelling Vers. 16. And it be found in his hand I.A.P.C.V.G. that is the person which he hath stollen better than if it be proved upon him B. or if he be found in it S. if he be convicted of the fault L. Vers. 22. If no destruction follow B.V.I. or death G. A. P.C. better than if the child come forth without fashion S. or but she liveth L. for it is as well understood of the infant as of the mother if neither of them dye c. 2. Questions discussed QUEST I. Of the necessity of the Iudiciall lawes Vers. 1. THese are the judgements c. 1. After the Morall law followeth the Judicials for the Civill law issueth out of the Morall law which is the fountaine and foundation of all other Lawes And as the Morall law is principally grounded upon the Law of Nature so in the next place the Civill law also floweth from the same fountaine as it may appeare by the generall use thereof seeing no common-wealth can stand without Civill and Judiciall constitutions Borrh. 2. And Moses having propounded the Lawes which binde in conscience so now he setteth forth the Penall lawes whereby the obstinacy of men might be restrained for if a man were left to himselfe Nemo est qui non suo arbitrio mâ—lit vivore there is none that had not rather live as he list himselfe Galas 3. Therefore because it might fall out that all would not be obedient to the Morall precepts necessarium suit praescribere c. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto Rupertus QUEST II. The difference of the Morall Iudiciall and Ceremoniall lawes THe judgements 1. The Judiciall lawes Ceremoniall and Morall are thus distinguished some precepts have vim obligandi ex ipso dictamine rationis power to binde by the very inducement of naturall reason though there were no other Law to enforce them such are the morall precepts some Lawes doe not absolutely binde by the instinct and perswasion of naturall reason sed ex institutione divina vel humana but by a divine and humane institution which if they concerne such things as appertaine unto God are ceremonials if they respect the ordering of men and directing of humane affaires they are Judiciall lawes two things then are required in Judiciall lawes that they concerne ordinationem humanam the ordering and directing of men and that they doe binde non ex sola ratione sed ex institutione not by reason onely but by the institution Thom. 1.2 qu. 104. art 1. in Cor. 2. Now there are foure sorts of Judiciall lawes one of the Prince toward the subjects another of the Citizens among themselves the third of the Citizens toward strangers and the fourth concerning domesticall duties as of the fathers masters husbands toward their children servants wives Thomas QUEST III. How the Ceremonials are abolished FUrther concerning the validity of the Ceremoniall law 1. The Ceremonies were of two sorts either such as were meerely figurative signifying such things as were to be performed in Christ as Circumcision and the paschall Lambe which are in no respect to be observed for this were in a manner to deny Christ to be come if the figures should still remaine in use then the body is yet to be expected 2. There was another sort of ceremonies which doe not directly concerne the signification of Christ to come but only shewed munditiam populi illius sanitatem the cleanlinesse and health of that people as to abstaine from swines flesh which if one should now observe as it was commanded in the Law he sinneth but if for some other end as for his health or such like he offendeth not Tostatus quaest 1. 3. Some ceremonies were
suffring of them to serve six yeeres in regard of their necessity yet if they should hold them in perpetuall servitude they should usurpe upon the Lords right seeing they were his servants 2. Another reason is taken from the manner and condition of their service Deut. 15.18 Hee hath served six yeeres which is the double worth of an hired servant which is so said either because the service of six yeeres is double to the time of hired servants who used to covenant from three yeeres to three yeeres Vatab. Or rather because their workes were more laborious than were the hired servants Iun. For hee was to doe his worke for the which he was hired and no more but the other when he had done in his businesse in the field came home and ministred to his master first before hee did eaâ— himselfe Luk. 17.10 And they only served not their master by day but by night they kept their flockes in the field as is evident in the example of Iacob Gen. 31.40 Simler 3. A third reason is taken from a promise of blessing The Lord thy God shall blesse thee in all that thou doest Deut. 15.18 Simler 3. Though this Law concerning the freedome of servants did specially concerne the policy of the Jewes and so belongeth not unto us for now servants are not bought and sold among Christianâ— in the Romane Empire but only hired Osiander Yet the equity of this Law doth binde us that all they which have others in subjection under them should use their authority moderately and in mercy Galas 4. The word here used châ—pshi interpreted free signifieth also solitarie because servants were not solitary or alone by themselves in the house but attended on their masters they which were free were solitary and by themselves giving no attendance upon any Oleaster QUEST XIII Why the space of six yeeres is limited for their service BUt concerning the limiting of the space of six yeeres for service and the appointing of the seventh for liberty what might be the reason thereof thus it is diversly scanned 1. Some doe thus moralize it by six yeeres they understand the perfection of the active life because in six dayes the Lord made the world hee that will come unto contemplation must first approve himselfe in action Lyrâ—n 2. Isidâ—re maketh this application in sex atatibus hujus sâ—culi servientes c. when wee have served the six ages of this world in the seventh which is the eternall Sabbath we shall be free 3. But I preferre rather Rupertus conjecture that this privilege of going out free in the seventh yeere and serving six was proper to the Hebrewes Quia videlicet pater â—orum Iacob sex annis pro gregibus Laban servivit c. Because Iacob their father served six yeeres for Labans flockes and went out free in the seventh chusing rather to sojourne with his fathers Abraham and Isaack than to serve among his kindred for more profit therefore Haec ingenuit as patris illam posteris apud Dominum thesaurizavit This ingenuous minde of their father did treasure up this privilege before the Lord for his posterity that none should be compelled to serve above six yeeres Rupert lib. 3. in Exod. cap. 35. 4. But the best reason of all is because as the Lord had from the beginning given them a Sabbath of dayes which was the seventh day of rest so also he gave them a Sabbath of yeeres that every seventh yeere the land should rest and servants should rest from their labours and debters from their creditors and they had also a Sabbath of seven times seven yeeres prescribed that when they had counted seven times seven yeeres then the fiftieth yeere should be the great yeere of remission the yeere of Jubile which was a lively figure of that acceptable time of generall remission at the comming of the Messiah QUEST XIV How the servant is said to come in with his body and to goe out with his body Vers. 3. IF he came himselfe alone 1. Some read If he came with his garment he shall goe out with his garment Hierom. Lyran. But the word is guph which signifieth a body not gaph a wing of a garment the true reading therefore is If he came with his body that is alone without either the body of his wife or children Oleaster And so read both the Chalde and Septuagint If he entred alone he shall go out alone 2. But this case is excepted that if he in the time of service should marry a free woman and not a maid servant given him by his master in this case the free woman should not lose her freedome but should goe out with her husband Tostat. qu. 7. 3. And beside as if he brought a wife with him he went out with his wife so by the like reason if he had children before they should be free likewise Iun. Nay if he should gâ—t children during his service by a wife married before his service those children also should â—oe out with him and not remaine with his master partus sequitur 〈◊〉 the childe followeth the condition of the mother Tostat. quaest 6. 4. And of the former reading If he come in with his body rather than with his garment these two reasons are given 1. Because it is not like that the same garment with the which he entred could continue six yeeres Pallican 2. And the servant was not to bee sent out with his garment alone but with a liberall reward of shâ—epe corne and wine Deut. 15.14 Simler 3. Beside the next clause confirmeth this reading but If he were married c. so to come in alone is to come without a wife or children Iun. QUEST XV. What manner of wife the master was to give to his servant Vers. 4. IF his master have given him a wife 1. Some indifferently understand any maid servant whether a stranger or an Hebrewesse and that such wife and her children shall be her masters till the time of servitude come out Genevens But the master had no power to give an Hebrewesse maid to his servant to wife but he must either take her himselfe or give her to his sonne vers 7 8. Piscat Tostat. It is understood therefore of such maid servants as were of other nations Osiana 2. But it seemeth that the master could not give a Cananitish woman to his servant to wife for they are forbidden to contract marriages with them Deut. 7.4 Tostat. quaest 7. Neither had the master power to give any free woman to his servant for the master was to give onely his owne but a free woman was none of his possession Tostat. 5. This must be understood if the servant will take a wife for otherwise he was not to be compelled for if there were not a free consent it is held to be no marriage and the Master could no more compell the servant to lye with a maid against his will to get children for his masters profit than to force his maid to
exile and the restraint of liberty which the Law did not inflict in generall that any should be banished altogether out of the land lest it might cause them to fall to idolatry as David complaineth 1 Sam. 26.19 They have cast me out this day from abiding in the inheritance of the Lord saying Goe serve other gods Yet there was aliquod particulare exilium a particular kinde of exile as when he that had killed a man and not wilfully or of hatred was confined unto one of the Cities of refuge Thom. 2.2 qu. 105. art 2. ad 10. QUEST XIX What is meant here by Ever FOr ever 1. Hierome observeth that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholam with vau signifieth eternity but without vau as it is here it is taken for the fiftieth yeere which was the Jubile Hierom in Galata◠chap. 1. But this observation doth not alwayes hold Augustine saith that is called here aeternum for ever cujus temporis sinis non est of which time there is no end Locut 91. Oleaster saith it signifieth tempus occultum an hid time for in that sense also the word is taken Theodoret that it signifieth tempus definitum determinatum a definite and determinate time as the time of a mans life But it is here rather taken for the yeere of Jubile whether it were neerer or further off for then all servants whatsoever were redeemed Sic Lippom. Lyran. Tostat. as Levit. 25.39 Iun. QUEST XX. When the servant was to goe out free in the seventh yeere when in the fiftieth yeere BUt there may seeme to be some repugnancie betweene this Law Exod. 21.2 of the servants going out free in the 7. yeere and that Levit. 25.29 He shall serve thee unto the yeere of Iubile 1. The places are thus reconciled that here he speaketh of the freedome of such servants in the seventh yeere which accept of their freedome but there of such which refuse to be made free who shall serve for ever that is to the yeere of Jubile 2. Other cases likewise are put when servants goe not out free in the seventh yeere as if either they be not Hebrewes for then they have no benefit by this Law which is made for the privilege of Hebrewes being servants 3. Likewise if an Hebrew were sold not to an Hebrew but to a stranger he was not to be set free in the seventh yeere but might be redeemed by any of his kinred an estimation being made of the price according to the neerenesse or farnesse of the yeere of Jubile 〈◊〉 25. Simler QUEST XXI Certaine cases put when the yeere of Iubile came before the yeere of remission ALso other cases may be put 1. What if a man sell himselfe to serve five yeeres before the yeere of Jubile and in the meane time his master give him a wife and he hath children by her whether that he shall go out with his wife and children in the yeere of Jubile The answer is that he shall for then in the yeere of remission he should goe out alone without wife and children yet the Jubile being a generall remission of all kinde of bonds and contracts then he his wife children and all shall be set free 2. Likewise if the yeere of Jubile come before the yeere of remission hee that refusing to goe out free for love unto his wife and children was to have his eare bored shall not now have his eare bored for that was but a signe of his perpetuall service till the yeere of Jubile which yeere being now come he is released of the bond of servitude and so freed also from his boring which was a signe thereof Tostat. quaest 9. QUEST XXII Whether it were lawfull among the Israelites for the parents to sell their children Vers. 7. IF a man sell his daughter c. 1. It is not like that simply it was lawfull for the father to sell either sonne or daughter as Gallasius thinketh seeing that even the Heathen Emperours Dioclesian and Maximinian provided by Law that parents should not sell their children therefore this was not properly a selling of them Non datur pretium ut serviat sed principaliter ut ducatur The price was not given that she should serve but principally that shee might be married Tostat. qu. 9. 2. And this must be understood of maids not yet come to yeeres as R. Salomon thinketh under twelve yeere old both because afterward they were not in their fathers power Borrh. as also for that there was no danger to their chaste virginity being sold before they were marriageable but after there was Tostat. quaest 9. 3. There was difference betweene the selling of a maid by her father for then shee was to be handled otherwise than common servants and when she sold her selfe for in this case she was not to be free till the seventh yeere as it was with other servants Deut. 15.12 4. Tostatus seemeth to be of opinion that no women whether virgins or widowes for wives were under their husbands power could sell themselves because they put their chastity in hazard when they were so sold into service Tostat qu. 9. But this seemeth to be contrary to the letter of the Law Deut. 15.12 any Hebrewesse might sell her selfe as well as an Hebrew QUEST XXIII In what sense it is said Shee shall not goe out as other servants Vers. 7. SHe shall not goe out at other men servants c. 1. Historia scholastica maketh this the sense that she shall be dismissed by a bill of divorcement and not goe out as other maids but as other free women were dismissed if her master had espoused her to himselfe or his sonne if not shee should goe forth as other maids that is sine mercede without any reward Contra. 1. But in case that her master had taken her to wife now she was free and no longer as a servant this Law then should have beene impertinent in speaking of her going out of service but not as other servants 2. And the latter part of this exposition doth contradict the text inferring that she shall goe out as other servants whereas the Law saith otherwise She shall not c. 2. Tostatus giveth this interpretation By other maid servants he understandeth such maids as were of other nations which were two wayes set free either being redeemed by money or else if the master perished the eye or tooth of his maid she should be set free for her eye or tooth Exod. 21.26 But the case of Hebrew maids was divers they should bee set free without money and if their eye or tooth were hurt their master should pay eye for eye tooth for tooth vers 24. as if the hurt had beene done to other free men or free women Contra. 1. But it is evident that this Law meaneth not by other servants those only of other nations but such as were spoken of before namely Hebrew servants Iun. 2. And beside it is not fit to run for the exposition of
yeeres therefore it was needfull that the covetousnesse of the Israelites should herein be restrained Tostat. qu. 9. QUEST XXVII What the meaning is of these words He hath despised her SEeing he hath deceived her or dealt perfidiously with her 1. The Latine following the Septuagint readeth Because he hath despised her that is defloured her so also Augustine expoundeth humiliavit eam concumbendo cum ca he hath humbled her in lying with her quaest 78. in Exod. and the Chalde in the same sense reads cum dominatus fuerit ejus having ruled over her so also Lippoman Galâ—s But this sense cannot be admitted for to what purpose should the maid be redeemed by her friends if her master had defloured her it had beene wrong enough to rob her of her virginity and in this case the master should rather have paid money to recompence the losse of her virginity than to take money to redeeme her therefore Cajetane here well understandeth that puella est incognita à Domino the maid spoken of here is supposed not to have beene knowne of her master 2. Oleaster findeth out a new signification of the word bagad he would have to signifie to deale covertly or to cover whereof a garment is called beged of covering the body and so he expoundeth thus quia operâ—it eam id est maritum egit because he hath covered her that is played the part of an husband toward her for the use was for men to spread their garment over them whom they intended to marry as Booz did to Ruth chap. 3. But beside this is an unwonted and insolent signification of the word bagad which betokeneth properly to deceive beguile deale fraudulently this sense cannot be received for the reason before alleaged 3. Osiander referreth this fraudulent dealing to the not providing of things necessary for her which afterward is prescribed and so shifteth her off Iunius understandeth it of his selling of her to strangers wherein he transgresseth against the Law But it is better expounded of the masters deceiving of the maids hope accipiebat eam sub spe ut faceret eam uxorem he tooke her with hope to make her his wife which he not performing therein deceiveth her Tostat. quast 10. and Bâ—rrhaius Piscator QUEST XXVIII What kinde of betrothing is here understood Vers. 9. IF he have betroâ—hed her to his sonne he shall deale with her c. 1. The first case was put if a man bought a maid servant with intent to make her his owne wife now here it is shewed what is to be done in case he take her for his sonne Tostat. 2. Some understand this betrothing of a promise only of marriage not of any actuall contract as if the father should say I will this maid to be my sonnes wife and so notwithstanding such espousals he might cast her off and afterward take another though he had defloured her Tostat. So also Oleaster pressing another sense of the word jaghad which signifieth to appoint a time will have it here to signifie the appointing of a time of espousals But it seemeth that such espousals are here spoken of whereby the maid became his wife because he was to endow her as other virgins being free had their dowry given them chap. 22.16 2. Cajetanus picketh out another sense that he shall give her her dowry if she displease and he purpose to send her away because he hath taken away from her her virginity But this is contrary to the text for she is now espoused to his sonne therefore she displeaseth not neither is there here mention made of casting her out but of endowing her and making her the sonnes wife 3. The meaning then is ut ingenia puella nuptui detur shee shall be given in marriage as if shee were a free woman her dowry being appointed her and all other necessary things Iun. And in this case he shall use her no otherwise than if hee had bestowed in marriage his owne daughter Osiander QUEST XXIX Whether it were lawfull to take another wife to the former Vers. 10. IF he take him another 1. Some understand if he take him another wife beside this quamvi◠〈◊〉 uxor ei superinducatur although another wife be brought in over and above Gallas Tostat. But if this first were now become the sonnes wife she should be free by her marriage and therefore that clause following should be superfluous vers 11. she shall goe out free And it is not like that the Law would allow the wife without any further solemnity to be dismissed therefore all this is yet to be understood of her that was a servant and not a wife 2. Cajetane saith Si acceperit aliam concubinam If hee take him another concubine and keepe this still But the Law alloweth not any man to take a maid to be his concubine as Lyranus noteth though therein Tostatus finde fault with him for Deut. 23.17 it is said There shall not be a whore of the daughters of Israel Tostatus answereth that this is to be understood of common harlots not of concubines But if it had beene lawfull for one to keepe a concubine and then to turne her off and so she become anothers concubine shee was by this meanes little better than common 3. Therefore the meaning is if the father or the sonne not the sonne only as Vatab. take another wife and not this he shall provide sufficiently for her Iun. If he refuse to espouse this unto his sonne but take another then he shall doe as followeth Osiander 4. Some thinke further that this is understood de ancillâ—â—bjecta of a maid rejected and cast out Lyran. Some that he shall thus provide for her a certaine time after she is married to another Osiand But it is evident that this maid to whom these things are to be performed is to cohabit still in the house ne ut cum abjecta exterave ancilla agito he shall not dealt with her as with an abject or forraine maid Iun. QUEST XXX Of the true reading and meaning of the 10. verse Vers. 10. HE shall not diminish her food her raymint and dwelling Two of these words are diversly read 1. The first word sheerah some read expensâ—â— expenses that is necessaria ad vitam necessary things for her life that is meat and drinke Tostat. Lyran. Some read nuptias shall provide a marriage for her Latin and so reads Augustine But the word sheerah signifieth neither of these Oleaster will have it here to signifie the remainder or residue because the second wife or concubine had the reliques or remainder of the principall wife So shear is taken 1 Sam. 16.11 There remaineth yet a little one but there the word is shear here it is sheerah therefore it is better translated meat food or flesh Iun. Vatab. Lippoman Cajetan following the Chalde so also read Montanus Paguine Osiander 2. The other word gonah is more doubtfull Some read pretium pudâ—eâ—tiae hee shall not diminish the price of
master because she must so liberally be provided for But the reason thereof is because shee was sold upon hope of marriage which hope because shee is frustrate of this provision must be made by way of recompense But this maid is not like to have beene abused for then it had not beene enough to let her goe out free but he should endow her also according to the Law chap 23.16 3. Oleaster thus resolveth this text This maid either her master had company with or had not if the first either she displeased afterward and then he was to redeeme her that is to set her free or shee pleased then the father either tooke her to wife and so he was to use her as his wife on his sonne then hee should use her as his daughter or if he tooke another wife he was to provide all necessary things for her Now if her master had not knowne her she was to serve him to the yeere of Jubile unlesse shee before redeemed her selfe Contra. Oleaster faileth here in these points 1. Hee taketh redeeming for setting her free without money whereas redemption of a servant was not without money 2. If he had defiled her he was not only to set her free but to endow her as before is shewed 3. If â—he maid was to serve him to the yeere of Jubile the maid servants should have lesse privilege than the Hebrew men servants that were to serve but six yeeres whereas this Law intendeth them greater favour 4. This then is the summe of the Law A man buyeth a maid servant an Hebrewesse he was either to suffer her friends to redeeme her or to marry her himselfe or give her to his sonne if none of these he was either to keepe her still providing all things necessary for her or to let her goe out free for nothing Iun. QUEST XXXIV Of the end scope and intent of this Law NOw concerning the end of this Law it is to be considered 1. That the father which should either of any unnaturall affection or compelled by necessity sell his daughter might by this meanes be punished by losing all his right and interest in his daughter who did now being sold out of her fathers power in familiam Domini transire passe and was as incorporate into her masters family Iun. And so the father should be as it were bridled hereby from selling of his daughter 2. Beside this Law imposing such hard conditions upon the master in such liberall sort to provide for his servant so bought thereby also provideth ut aut non emerentur ancillae that either maids should not be bought at all though their fathers were so hard hearted to sell them aut meliore conditione servirent or they should serve with better condition otherwise than as common servants Osiand Marbach And so this Law taketh order ut nunquam capite vacent that maids should never be without an head Iun. And so taketh care for them as the weaker sex 3. Further in that the master was permitted to take his maid to his wife though he had another before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporis licitum erat that was lawfull by the sufferance and toleration of those times Pelarg 4. Againe though it were simply unlawfull for the parents to sell their children sed ne progrediatur impietat ad intolerabilem iniquitatem c. but lest such impiety should proceed to intolerable iniquity and injury this Law provideth for such as were oppressed pro tanto sed non in totum though not wholly and totally yet to keepe them within some measure Lippom. 5. But this Law was much more equall than that Law of the ancient Romans in the 12. Tables which permitted fathers to sell their sonnes not once but againe and the third time only he was excepted which had married a wife with his fathers consent which was afterward forbidden C. de lib. posth or then that Law of Constantine that one might sell his sonne for extreme need and poverty though the sonne might afterward redeeme himselfe for the condition of children so sold was more tolerable among the Hebrewes their service being but for a time Simler This Law also is more reasonable than that constitution of Iustinian tit 6. de manumission that unlesse the maid servant were married within six moneths ab hero non dimittebatur shee was not at all to be dismissed from her master Pelarg. QUEST XXXV What kinde of smiting is here meant Vers. 12. HE that smiteth a man that hee dye 1. Here percussio accipitur pro occisione smiting is taken for killing Lyran. For if a man were smitten and died not of it there was another punishment than by death vers 19. Tostat. 2. Quamvis aliquo pòst tempore meriatur c. Although he dye not presently but some while after that is so smitten he shall suffer death for it Galas 3. The words are generall He that smiteth a man whether he were an Hebrew or no Hebrew his enemy or friend ex re percussa intquitas percutientis manifestatur the iniquity of the smiter appeareth by the thing that is smitten Cajetan 4. The Latine reads he that smiteth a man volens occidere having a purpose to kill him shall dye But two exceptions are taken to this reading for if a man did smite one non animo occidendi sed animo percutiendi not with a minde to kill him but to smite him only he should dye for it Cajetane And againe if a man intended to kill and did not he was not to dye for it for although before God he be a murtherer that intendeth it in his heart yet the Law of Moses doth not punish the intent only of murther but the effect Simler QUEST XXXVI Why the murtherer was to dye the death SHall dye the death c. 1. That is shall surely dye for this doubling of the word importat majorem certitudinem importeth greater certainty Tostat. The Interlinearie glosse expoundeth Morte spirituali vel corporali Death spirituall or bodily but I preferre the other sense 2. This Law is set downe in generall that whosoever smiteth so that death follow five intendat occidero sive non whether he purposed to kill or not should dye for it but afterward follow certaine exceptions from this Law Oleaster This then is a generall Law that he which killeth should be killed againe Lippom. 3. And this Law is grounded even upon the Law of nature for like as it is agreeable to nature Vt putridum membrum abscindatur ut reliqua conserventur that a rotten member should be cut off that the rest be preserved so a murtherer is to be killed ne plures occidentur lest more should be killed Lippom. This Law is given unto Noah Genes 9. when the world was restored and here it is but repeated and renued Pelarg. 4. The Lawes of other nations herein consent with Moses the Athenians did severely punish murther expelling the murtherer from the Temples of the gods and
the Romane Church teacheth doctrines contrarie to faith there it may worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the
request concerning himselfe and yeeldeth to his request for the people with a reservation of their punishment vers 34. 2. The divers readings Vers. 1. Gathered themselves together against Aaron B.G.L.P. upon Aaron A.H. to Aaron I.V.C.S. ghal upon or against Vers. 12. For a mischiefe B.V. rather than maliciously G.B. craftily L. with a mischievous intent I. with maliciousnes S. C. in maliciousnes A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beraghah to a mischiefe Vers. 15. So Moses turned him B.G.I.L.V. Moses looked backe P.C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phanah signifieth both to turne and looke but the first rather here because of the word following he went downe Vers. 18. It is not the noise which the strong make nor the noise which the weake make I. the voice of them which crie out strength or the voice of them which crie out weaknes S.A.H. better than the voice of them which answer strongly or of them which answer weakely V. or the noise of them which have the victorie or of them which are overcome G.B. or the crie of them which exhort to fight or of them which compell to flie L. Vers. 28. Three thousand men B. G. cum caeter three and twentie thousand L. very corruptly See 72. qu◠following Vers. 29. When every one shall be upon his sonne I.A.H. better than every one upon his sonne B.G. cum caeter for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when is omitted Vers. 32. And now whether wilt thou forgive them their sinne I. if thou wilt c. A.H. better than and now forgive them their sinne B.G. cum caeter for here the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im is omitted in the translation Vers. 35. Because they procured the calfe which Aaron made or made the calfe which Aaron made B.G. cum caeter for that which they did to the calfe which Aaron made I. But the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth is seldome a signe of the Dative but of the Accusative case because they worshipped the calfe which Aaron made C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gashah to make 3. The questions discussed QUEST I. Whether Moses had signified unto the people when hee would returne Vers. 1. WHen the people saw that Moses tarried long c. 1. R. Salomon here is of opinion that Moses when he went away told the people that he would returne after 40. daies but they were deceived in the account and reckoned that day wherein Moses ascended so that in the end of 39. daies they then consulted to make them gods 2. Contra. But this assertion can stand by no meanes 1. It was not knowne unto Moses himselfe how long he should stay when he went from them for he himselfe staied six daies in the mount before he was called up to the top chap. 14.16 If he had set them a certaine time he would not have spoken ambiguously but plainly that they might have knowne certainly when to expect his returne 3. At the least though they had mistaken a day they would have waited for him so long after the appointed time 4. Neither could all this be done in the space of one day the people to gather their earings and Aaron thereof to make a golden Calfe and beside Aaron putteth off the solemnitie to the next day all this could not be done upon the 40. day therefore it is like that they began this wicked enterprise upon the 35. day or thereabout and that Moses had not given them any direction for his returne Tostat. qu. 2. Liran QUEST 2. Whether the Egyptians were the first beginners and motioners of this idolatrie Vers. 2. WHen the people saw 1. R. Salomon againe some what to excuse here this fact of the Israelites saith that the Egyptians which went out with the Israelites did egge and intice them and set them a worke to make this golden image as they likewise provoked the people to fall a lusting for flesh by their example Numb 11.4 2. Contra. 1. But howsoever at other times the strangers that were mingled among them might set them a murmuring it is like here that the Israelites themselves were most forward in this wicked enterprise for the name of people is given unto them whereas the other are not simplie called the people but with some other addition as chap. 12.38 A great multitude of sundrie sorts of people and Numb 11.4 A number of people that was among them fell a lusting c. 2. They themselves speake of their bringing out of Egypt by Moses but Moses brought the Israelites out the rest were not so much brought ou◠as voluntarily came forth being mingled among the people 3. The people also themselves were subject and prone to idolatrie as S. Stephen sheweth out of the Prophet Act. 7.43 yea he saith directly vers 39. that they were their fathers that said unto Moses Make us gods c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites 1 Cor. 10.7 Neither be ye Idolaters as were some of them So not all the people but onely some of them were guiltie of this sinne of idolatrie for it is like that they whom Moses armed afterward to slay their brethren were not consenting thereunto Iun. 5. The Levits vers 29. did consecrate their hands every one upon his son and brother they were then their owne brethren and consequently Israelites who were ringleaders of this mischievous exploit QUEST III. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here Vers. 1. THat Moses tarried long c. Here we are to consider of the occasions and causes of idolatrie which are either generall or particular in this place which moved the Israelites to fall into this follie 1. The generall are these 1. Feare in extremitie and distresse maketh men run to wicked devices and to erect unto themselves gods as the mariners in Ionas ship being in danger called every one upon his god 2. Another cause is ignorant imitation of things not rightly understood as because Abraham at Gods commandement would have offered his son Isaac unto God the heathen idolaters likewise did sacrifice their owne children with bloudie hands unto their idols 3. A third cause is foolish doting love and affection as Salomon doting upon his wives was by them enticed and seduced to idolatrie It is written that Alexander so loved Ephestio that he decreed divine honour to be given him 4. A fourth cause is good hap and prosperitie as the Atheniens having obtained a victorie against the Persians at Marethe onely with the helpe of ten thousand men seeing at that time in the aire a spirit in the likenesse of Pan which terrified their enemies they afterward worshipped him and built him a Temple B. Babington 2. The particular causes and occasions of this idolatrie which deceived the Israelites were these 1. The first was absentia ducis the absence of their Captaine 2. Curiositas their curiositie that not being
of the name Eheie and whether Plato and other Philosophers received any light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in
Pauls rare using of allegories ought to teach such that they also should be verie sparing 2. Unlesse they could say of themselves as Paul did I think I have the spirit of God 1 Cor. 7.4 They cannot challenge the like liberty in expounding of scripture as S. Paul did therefore it may be said unto them as Christ said to his disciples you know not what spirit you are of Luk. 9.55 3. Perer. to this purpose useth a good reason It only belongeth to God which inspired the Scriptures perfectly to know all things that were to come and not only to know them but to dispose direct them as it pleaseth him wherefore he only can appoint that things formerly done veram totamque figuram gerant c. should beare a true and certaine type and figure of things afterward to bee done Man therefore that cannot dispose of things to come is not to make types and figures according to his owne device 5. Confut. Types are said to be that is to signifie the things whereof they are types ANd Saint Paul saith these are 2. testaments that is Sarah and Hagar signifie two testaments Galath 4.24 so the rocke is said to be Christ that is prefigured Christ 1 Cor. 10.3 This Pererius acknowledgeth and yet could not see that Christ c. after the same manner said This is my body that is a figure of my body as both Tertullian and Augustine expound although there is great difference I grant betweene the figure and representation in types and in sacraments for there is only a signification of spirituall things but in the Sacraments there is a lively and effectuall oblation of the things signified and shadowed forth yet in the phrase and manner of speaking in both there is no difference Beza 6. Places of morall observation 1. Moral Mothers should nurse their owne children Vers. 7. THat Sarah should have given sucke c. Ambrose well noteth hereupon that by Sarahs example mothers should learne to nurse their owne children they which of necessity for want of milke or weaknesse doe put forth their children to nurse are excused but of nicenesse to refuse this duty is worthy of blame The Prophet saying thou hast given mee hope at my mothers breasts Psal. 22.9 and the Apostle commending widowes that had nourished their children 1 Timoth. 5.10 sheweth that God hath laid this duty upon mothers which they that refuse are but halfe mothers which nourish the infant in their wombes but forsake it when it commeth into the world 2. the infants many times drawing the milke of bad women doe imitate their evill manners as we see in plants and young cattell that follow the nature of the ground that feedeth them and the dammes that suckle them 3. The purpose of nature is made frustrate when for this end God hath provided milke for the food of infants for God hath made nothing in vaine Calvin 4. By this meanes also the mothers affection is alienated from the childe whom shee cannot so well fancy as whom shee hath nursed and kissed at her breasts Perer. 2. Moral Our affections must be subject to Gods will Vers. 11. THis was very grievous to Abraham yet Abraham though his affection stood otherwise after the Lord had spoken unto him doth bridle his naturall affection and submitteth it to Gods pleasure Wee likewise must learne to confirme our desires to the Lords will And if commendable and naturall love such as Abrahams was must be overswayed by our duty toward God how much more unnaturall and unlawfull lust ought to be extinguished which are flat opposite and contrary to the will of God Calvin a man is to forsake and deny himselfe for Christ. Mark. 8.35 3. Moral The counsell of inferiours not to be despised Vers. 12. IN all that Sarah shall say unto thee heare her voice Abraham is bidden to give eare to the counsel of Sarah And we must learne not to despise the advice of inferiours when they speake the truth unto us and perswade us to that which is right as the Apostle saith set up them which are least esteemed in the Church 1 Corinth 6.4 Muscul. 4. Moral The truest love leaveth not a friend no not in the instant of death Vers. 16. I Will not see the death of the child Hagars heart would not serve her to see her child dye but this was but a compassionate and effeminate love give me such a friend and lover as will not forsake one in the greatest extremity and will stand by him in the agony of death when hee hath most need of comfort I condemne not the first if it proceed of tendernesse of affection rather than of nicenesse and want of duty but I preferre the other So the Lord said to Iacob moving him to goe downe into Aegypt Ioseph shall put his hand upon thine eyes Genes 4.6 4. This duty is the dearest and nearest all other performed to their friends to close their eyes when they were dead 5. Moral God heareth our prayers every where Vers. 17. GOd heard the voyce of the child c. God is every where ready to heare the complaints of the poore Ismael was heard in the wildernesse Daniel in the Lions denne the three children in the fiery furnace Ionas in the whales belly Therefore Saint Paul saith I will that men every where lift up pure hands c. 1 Timoth. 2.8 no place is then barred to our prayers Muscul. 6. Moral Old rancour must be left where true reconciliation is made Vers. 25. ANd Abraham rebuked Abimelech c. Abraham did well being now to make a firme and faithfull league with Abimelech to powre forth all the griefe of his heart at once not as the fashion of some is which make semblance sometimes of reconciliation and attonement and yet doe retaine rancour and seeds of malice in their heart as Ioab did that embraced Abner with one hand and strooke him to the heart with the other 7. Moral Inferiour officers often abuse the name and authority of their Lords and masters Vers. 26. I Know not who hath done this thing c. also thou toldest mee not c. Abraham is found to bee here in some fault that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King but powreth it out upon this occasion Luther so many that hold themselves quiet a long time sometime in their heat will utter their stomack But the greatest fault of all was in Abimelechs servants who abusing their masters name authority do without his knowledge take away a well from Abraham Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men that they will father their injurious dealings upon their authority that neither knew nor consented So Gehezi abused his Master Elisha 2 King 5.22 CHAP. XXII 1. The Method THis Chapter entreateth first of Abrahams purpose to sacrifice Isaack his sonne with other things adjoyning vers 1. to 20. secondly of
Abrahams kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald.