Commentary on Genesis and Exodus

QUEST. I. Why Abraham took a wife in his old age.

Vers. 1. ABraham took another wife. 1. Not giving way unto his lust or of any incontinency, as some of the Hebrews: as Baal haturim saith, it is a grief to see a man eat, if he eat not with him: 2. Neither was this done for any such mystery, as Origen supposeth, to signify the spiritual marriage of the mind with wisdom, which is most ripe in old age, hom. 11. in Genes. 3. And yet this use may be made of Abraham's second marriage, to convince such heretics as condemn second marriage. Augustine. lib. 16. de civit. Dei. c. 34. as also whereas the sons of Abraham by Hagar and Keturah were the greatest adversaries to the Isr • elites, as the Ishmaelites, the Midianites: so they which bear the name of the Church as papists and other heretics are the greatest enemies to the Church of God. 4. But the special cause why Abraham married in his old age, was to show the efficacy of God's 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. Mercer • as also to have a comfort in his old age, now living a part from Isaac, and having committed over to him the affairs of the household, Cajetan.

QUEST. II. How Abraham's body being said to be dead at one hundred years, yet was able for procreation at one hundred forty years.

BUt whereas Saint Paul saith, that Abraham's body was even now dead, being almost 100. years old, Rom. 4.19. how was it not now more dead, being 40. years elder, for Isaac was now 40. years old, when he married Rebekah, Gen. 25.20. who was borne in Abraham's 100. year.

To this some answer, that Abraham's 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 deadness of Abraham's body and Sarah's womb: wherefore I prefer rather Augustine's opinion, that Abraham's body though dead in it self, was revived by the power of God, not only for the generation of Isaac, but this strength of nature continued a long time after, for further procreation, Calvin.

QUEST. III. Whether Keturah were Hagar.

CAlled Keturah : some affirm that this was Hagar, upon these grounds: 1. Because the Midianites, which came of Keturah, are called Agarenes, Psal. 83.6. the Ishmaelites, Moab, and Agarenes: 1. Chron. 5.19. They made war with the Hagarenes, with • ethur, Naphish and Nadab, which were the sons of Ishmael, Hieron. tradit. Hebraic. in Gen. 25.

Answer. These places prove not, the M • dianites or any other of Keturah to be called Agarenes: but that the name Agarenes was common to all that came of Ishmael: whereof some were called Ishmaelites, some Itureans, some Nabeans, &c. Junius 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 Hagar's name was not changed it may appear, for that verse. 12. she is called by the name of Hagar still.

3. But it was most fit and beseeming, seeing Hagar had been Abraham's lawful wife, and yet living, that he should rather take her than any other, Thomas Anglic.

Answer. She was not Abraham's lawful wife, but his concubine: and seeing she was a bondwoman, there was no reason that she should succeed in a free woman's place, and rather because of that mystery which the Apostle noteth: which maketh Sarah and Agar figures of two mothers, one of the carnal sort, the other of the fafthfull and spiritual seed.

4. Therefore Ishmael and Isaac are said to have buried Abraham: as being returned to fraternal society▪ Thom. Anglic.

Answer. No such thing can be gathered hereby, that Hagar and Ishmael were restored to Abraham's house: but the reason why Ishmael only is joined with Isaac in performing this last duty is this because the other sons were sent far away in Abraham's life time into the East country: But Ishmael being near dwelling (for Isaac at this time had his habitation about Hagar's fountain, which she named Beer-lahai-roi, verse. 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 took him a wife, &c. but if she had been his wife before, then Abraham had not added or proceeded to do as it were a new work, Caje • an. 2. Agar is called by her own name in this chapter, verse 12. therefore she was not Keturah. 3. Hagar could not be less now then 80. years old ( Abraham being 85. when he took Hagar, and now 140. some. 55. years before, and Hagar being supposed then to be 25.) at which years it is not like she could bring Abraham so many sons: seeing it was a great miracle for Sarah to bear at 90. Tostatius. 4. Abraham is said to have concubines, therefore more than one concubine, namely Hagar : and Keturah is directly said to be Abraham's concubine, 1. Chron. 1.32. Mercer.

QUEST. IV. Keturah not married in Sarah's lifetime.

ABraham had taken him another wife, &c. 1. Abraham did not take this wife while Sarah lived, as some think, Calvin. Genevens. in hunc locum: for Moses setteth down the story in order: and seeing he took not Hagar but at Sarah's instance, and because he had no son, it is not like, that having two sons, he would grieve Sarah with assuming another wife: and where it is objected, that Abraham should have stayed a widower 3. years, if he married not Keturah till now: this need not seem strange that he deferreth his second marriage, both because he would first provide a wife for Isaac ▪ and for that he mourned no less time for his wife than Isaac did for his mother, who was not comforted over her death, till he married Rebekah, Genes. 24.67.

Neither need it move any question, whether this Keturah were of the daughters of Canaan: for seeing Isaac 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 careful to decline marriage with Canaan, Tostat. Mercer.

QUEST. V. Of the names and countries of Abraham's sons by Keturah.

Vers. 2. WHich bare him Zimram • Josephus thinketh that some of these inhabited the region Tr • glodytis in Africa, which cannot be, because they were sent to inhabit the East country, verse. 6. as most of them had their seat in Arabia foelix: as may appear 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 town Camasa, in Syria palmyrins, Iun. ex Ptolom. 5. Geograph.

Medan, Midian : of Medan took the name the town 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 Jerome for distinguishing them, in 25. Gen. numer. 19.

Of this Midian came the Midianites, of whom was Balaam, which gave that wicked counsel against Israel: from hence Moses had his wife, who is also called a Chusite, or Aethiopisse: for there were two countries called Chus, or Ethiopia. one eastward, which was Arabia, another the occidentall Ethiopia in Africa beyond Egypt, Perer. These Midianites were also called Ishmaelites, Genes. 37.25.28. Iud. 7.33. & 8.24. because they were in their dwelling dispersed and mingled among the Ishmaelites, being yet of a divers kindred and original, 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.

verse. 3. Sheba. There were three almost of this name; one the son of Chus, Gen. 10.7. a people inhabiting near 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 Ethiopia in Africa, as Jerome supposeth, for being so far remote▪ they could have no traffike with Tyrus, as the Prophet showeth, Ezech. 27.3. It is evident, that the Dedaneans were not far from the Idumeans, Ier. 49.7, 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmiren • , Iun.

Vers. 4. The sons of Midian, Ephah. These two countries are joined together by the Prophet, The multitude of camels shall cover thee, the dromedaries of Midian and Epha, Isa. 60.6. and Jerome saith, that these two are countries beyond Arabia, which abound with Camels: the whole province is called Saba, Hier. li • . 17. in Isaiam.

Hepher: Of him Josephus 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 several nations, or their seats are unknown: only this general direction we have, that they settled themselves towards the East in Arabia, or Syria, not far off one from another.

QUEST. VI. Of what goods Isaac was made heir, and why.

Vers. 5. ABraham gave all his goods to Isaac. 1. Abraham had no lands or possessions to give to Isaac : for he possessed nothing but certain wels of water, and the grove which he planted in Beersheb • , 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 Isaac as sheep, beeves, silver, gold, maid servants, men servants, wherein Abraham's substance consisted, Gen. 24.35. Abraham was greatly increased in all these things, 90. years before his death, when Lot and he for their greatness were constrained to divide households, Gen. 13. and such was Abraham's greatness, that even kings, as Abimelech, desired his friendship, Gen. 21. 3. He made Isaac heir of all this, both because he was the son of Sarah his first and chief wife, and because God had declared Isaac to be Abraham's heir, Perer.

QUEST. VII. The difference of lawful and unlawful copulations in Abraham's time.

Vers. 6. TO the sons of the concubines. We see then, in Abraham's time there was a difference between wives and concubines, and that all copulations were not lawful: 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 lawful marriage was, nor did acknowledge his own children▪ Cicer. in prooem. de invention. Well might this brutish fashion be received among the heathen, but in the church of God among the faithful it was not so: but even then, when as yet no positive laws were made to restrain unnatural lusts, and unlawful conjunctions in marriage, they were a law to themselves, and made a great difference between honest marriage, and unhonest lust.

1. In Abraham's time, it is evident that there was a distinction between a wife and a concubine: Sarah was Abraham's wife, Hagar his concubine: hereof more shall be said in the next question. 2. They made a difference between marriage with a free woman and a bondwoman, as Hagar the bondwoman with her son was cast out. 3. That age discerned between matrimonial acts and adulterous: Abimelech confesseth adultery, that is, commixtion with another man's wife to be sin, Gen. 20. 4. Another difference was made between marriage and fornication, Gen. 34.32. Should he use our sister as a whore? so the sons of Jacob answered their father. 5. Between lawful marriage and unlawful copulation with the fathers concubine, or sons wife: as Reuben was accursed because he lay with Bilha his fathers concubine, Gen. 35.22. and Judas having committed the like fault with Tamar his daughter ignorantly, would do it no more, Gen. 38.26. 6. A great difference they made between voluntary commixtion, and violent forcing: therefore Simeon and Levi were incensed against the Shechemites, because Shechem had forced their sister, Gen. 34.2. Perer.

QUEST. VIII. The difference between a wife and a concubine.

NOw whereas Keturah seemeth to be reckoned among Abraham's concubines; yet was she indeed Abraham's wife, as she is called. Gen. 25. 1. Neither in that sense Abraham's concubine, as Hagar was.

1. There are four principal differences between a wife and a concubine: the wife was taken solemnly with espousals, contract, consent of friends: as Jacob took 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 be put away, as Hagar was from Abraham : the wife was chosen, whose issue should only be heirs of the house, but the sons of the concubine inherited not: as the sons of Gilead said to Iephtah, Thou shalt not inherit in our fathers house, for thou art the son 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 solemn espousals, nor yet had the government of the house, but was at Sarah's check, neither continued she all her days with Abraham, nor her son admitted to be heir.

3. But where all these properties are not seen together, but someone of them, there sometimes she that is the wife, by a certain abuse of the word, • s called a concubine: as the Levites wife, before she 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, verse. 4. so here in this place Keturah is called Abraham's concubine, for that her children were not admitted to be heirs with Isaac: but otherwise she was Abraham's lawful wife. And for the same reason, sometimes a concubine is called a wife, as Zilpah and Bilhah are said to be Jacob's wives, Genesis 37.2. because their children were coheirs with the rest, and fathers of the tribes.

4. There appeareth then great difference between Hagar and Keturah: Hagar was neither solemnly taken to be Abraham's wife, but given him only for procreation, and while Sarah Abraham's lawful wife was yet living, she remained a bondwoman still, and was not made free: she was cast out of the house: But Keturah was solemnly taken to be Abraham's wife, she was a free woman, Sarah was now dead, she left not Abraham while she lived: wherefore Keturah was not properly Abraham's concubine, but for that reason only before alleged. 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 harū 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 show the difference of these persons, doth allege a testimony out of Genesis, where it is said to Abraham, Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with my son Isaac Leo epist. 90. c. 4. & citatur par 2. c. 32. q. 2. c. 12. & council. Triburiens. c. 38.

QUEST. IX. Why Abraham sent away the sons of Keturah.

ABraham gave them gifts, and sent them away from Isaac, &c. The reasons of Abraham's so doing are these: 1. because that country 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 between brethren, as for that cause before, Abraham and Lot were separated, Calvin. 3. lest that Isaac and his seed might have been corrupted by their evil 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 Isaac's seed, which he would not have disturbed by his other sons, Muscul. Mercer.

QUEST. X. What East country Abraham sent Keturahs sons into.

SEnt them Eastward to the East country, &c. 1. Not Eastward in respect of Isaac's 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 Jerome thinketh that they were sent: but it is not like that Abraham would send his sons so far off. 3. They were then sent into the East country in respect of Palestine, as into Syria, Arabia, where the Ishmaelites, Idumeans, and Midianites inhabited: which countries in the Scripture are usually called by the name of the East: as Jacob going into Mesopotamia is said to go into the East country, Gen. 29.1. Balaam came from Aram out of the mountains of the East, Num. 23.7. Job also is said to have been the greatest of all the men of the East, Job 1.3, 4. Into these East countries they were sent, not because the people there were addicted to art magic, whereunto Abraham saw his sons inclined, as the Cabalists conjecture: 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 years of Abraham's life.

Vers. 7. THis is the age of Abraham's life, 175. years: Pererius upon this place gathering into a sum the story of Abraham's life, falleth into many apparent errors in Chronology, which briefly shall be noted. 1. He saith, that Abraham was borne in the seventy years of his father Terah’s age: whereas it is clear, seeing Araham in his fathers two hundred and five year, was seventy five years old, Gen. 11.32. & 12.4. that he was borne in the hundred and thirty year of his fathers age. 2. As one absurdity being granted, many follow, and one error breedeth many: so upon this false ground he buildeth other uncertain conclusions, as that Abraham was borne after the flood, 292. years: whereas he was borne 60. years after, an. 352. after the flood: for so long after is the 130. year of Terah’s age. 3. He saith, that Noah died in the 58. year of Abraham's age, whereas Noah died 2. years before Abraham was borne. 4. Further he affirmeth, Terah Abraham's father to have died in the 135. year of Abraham's life, whereas he must end his life sixty years before, in the seventy five of Abraham's 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 coined Chronology, that Abraham died in the 467. year after the flood, and 2123. years after the creation, whereas it was the 527. year after the flood, and 2183 years from the beginning of the world, wherein Abraham left his life. 6. Further he saith, that Abraham left S • m alive behind him: whereas it is certainly gathered, that S • m died 25. years before, in the 15 • . year of Abraham's life, and 502. years after the flood, Genes. 11.11.

QUEST. XII. How Abraham yielded up his Spirit.

Vers. 8. HE yielded up the spirit and died, &c. 1. Though the word gav • rather so signifieth, expirare, to give up the ghost, than deficere, to faint: Jerome's reason is not so good, quia non co • venit Abraha deficere, it was not fitting that Abraham should faint and decrease: for no moral decreasing or fainting is here spoken of, but only natural. 2. Neither is this word, which signifieth to yield up the Spirit, used only of the just, as Rabbi Solomon and Lyranus •• : for the same is uttered of the old world, Gen. 7.21. all the flesh yielded the breath : and of Ishmael, verse. 17. of this chapter. 3. Neither is Oleasters reason sufficient, why we should read rather he fainted, than yielded up the spirit, because it followeth, he died : and so the same thing would be twice expressed: for this expiring or yielding up of the spirit, showeth the facility and easiness of his death: as the word following betokeneth the thing, that he died; so this declareth the manner: not that he died without any sickness, or grief, as Ibn Ezra : for the faithful are not exempted from the common condition of mankind, Vatah. but it showeth that he willingly rendered up his soul into the hands of God, Calvin. 4. Cajetanes collection is not here to be refused, that three things are set down by Moses concerning Abraham's departure: 1. that he died, that is, was dissolved, which belongeth unto the whole man, as consisting of body and soul: 2. that he was buried, which concerneth his body: 3. that he was gathered unto his people, in respect of his soul which was joined to the blessed company of the Saints: Cajet. in hunc l •• um.

QUEST. XIII. How Abraham died in a good age, and full of years.

IN a good age, satisfied or full of days. 1. In that Abraham is said to have died in a good old age, whereas many before him were of longer life, and much elder, of whom this phrase is not used: Philo gathereth, that it was not the old age of his body, but his perfection of virtue, that made a good old age: Disce soli viro bon • contingere senectutem bonam : Know, that only a good old age happened to a good man: sic etiam Calvin. 2. He was full : because days is not added in the original, the Hebrews gather that he was full, not only of days, but of all other blessings, ex Mercer. and he was satisfied with days, as not desirous to have his life prolonged, Calvin. Thus even some among the Heathen were sat •• e with days: as Cicero writeth of Cato, that he should say, Siquis deus mihi largiatur, • t ex hac atate repusrascam, & in cunis vagiam, valde rec • sem: that if God should grant me to become a child again, and to cry in the cradle, I would refuse it, Cicer. de senectus. Therefore Abraham was in another sort full of days, because his days were full of virtue: he had not spent his life in vain, but as Apelles the cunning painter was wont to say, nullus dies sine linea, no day without a line: and Titus the Emperor, if any day had passed, wherein he had not done some good, would say to his friends: Diemperdidi, I have lost a day: so no doubt Abraham did pass over his time in fruitful works, Perer.

QUEST. XIV. How the sinner is said to die before his time.

ABraham then received a great blessing of God, in living both long and well; and dying in his time: not as the Preacher saith of the wicked man, lest thou die in tempore non tuo, in a time not thine, Ecclesiast. 7.19. which is so spoken, 1. Not that a man can die before the time appointed of God: for a man's days are determined with God, Job 14.5. 2. Nor yet so only, because the wicked is never prepared or fit for death, both because he is destitute of virtue, as also he expecteth not death, in which respects in some sense he may be said to die not in his time, being neither ripe for it in virtue, nor looking for it. 4. But the sinner is said to die before his time; when the natural course of his life, which he in the judgment of man (though not in the determination of God) might have lived, is by some violent and extraordinary kind of death shortened and cut off: as Nadab and Abihu, for offering in strange fire, were thus before their time consumed with a fire sent from God, Levite. 10. ex Perer.

QUEST. XV. What it is to be gathered to his people.

Vers. 8. ANd was gathered to his people. 1. This people are not the sun, moon and stars, or the invisible idaea, or forms, according to the which, these sensible things were made: or the four elements, of the which the bodies of men are compounded, as Philo imagineth: these are but Platonicall conceits: and who seeth not how improperly the name of people agreeth to any of these? 2. Neither with Augustine, by people do we understand the society and company of Angels: for Ishmael also is said, verse. 17. to be gathered to his people. 3. Neither can it be applied to Limbus patrum, where all the just men were from the beginning of the world, as Lyranus, Rupertus : unless they will say, that Ishmael also went into the place of just men, who was also gathered to his people: and whereas they make Limbu • patrum, a member of hell, a place of darkness, Abraham went not thither: seeing Abraham's besom was a place of rest and joy, where the Angels were, for they carried Lazarus soul thither. But these blessed spirits are Angels of light, and not of darkness. 4. We also refuse Burgensis conceit, who noteth a difference of phrase in the old and new testament, when the Scripture speaketh of the dead: they are said, that die in the new testament, to die in the Lord, which phrase is not used of any in the old testament, because they were not admitted ad beatificam Dei vision •• , to the blessed presence and sight of God. Contr. Indeed I grant, that after the manifestation of the Messiah to the world, the Scripture speaketh more clearly of the faithful departed in the new testament, because the Messiah was then come: but not for any such cause pretended: for even the souls of the faithful departed in the old testament, did enjoy the presence of God, as David saith, I shall behold thy face in righteousness, and when I awake, be satisfied with thine image, Psal. 17.15. he doubted not but that his soul first apart should see God, and then both body and soul in the resurrection: and the Scripture speaketh evidently, that Abraham, Isaac, and Jacob, did live with God: for of them God is called, who is not the God of the dead but of the living, Matth. 22.32. 5. Neither this phrase, to be gathered to his people, doth only signify to be in the state of the dead, and equivalent to that phrase, to sleep with their fathers, which is spoken of the wicked, as well as of the righteous: as idolatrous Ahaz is said to have slept with his fathers, 2 King. 16.20. Mercer. For if it were no more but thus, to be gathered to his fathers, that is, to die, and be buried: the same was said before: and such repetition of the same thing might be thought needless. 6. Wherefore beside this sense, this phrase doth further show the divers state of the soul after this life, that both Abraham had his people, the just and righteous, to whom he was gathered, as also Ishmael his: that the souls which go hence are not solitary and alone, but go as it were from one people to another, from one city to another, Luther, Calvin, Perer.

QUEST. XVI. Why Ishmael is joined with Isaac in the burial of his father.

Vers. 9. HIs son Isaac and Ishmael buried him, &c. 1. Isaac is set before Ishmael, not as though he had repented him of his presumption against Isaac, and gave him the priority, as the Hebrews imagine: but Isaac is preferred before Ishmael for the dignity of his prerogative. 2. Neither doth this show that Abraham had called Ishmael home again, after he was cast out: for that had been against the counsel of God, that the bondwoman with her son should be cast out. 3. But it is like that Abraham being sick and wearing away sent for Ishmael, dwelling not far off, and reconciled him and Isaac, Mercer.

QUEST. XVII. How Isaac was blessed after Abraham's death.

Vers. 11. AFter the death of Abraham God blessed Isaac, &c. 1. We refuse here the fond conceit of the Hebrews, that Abraham blessed not Isaac because of Esau which should come of him; and therefore God and not Abraham is said to bless Isaac : for although no express mention be made of Abraham's blessing Isaac, it is not to be thought, that Abraham omitted it: and seeing God blessed Isaac, Abraham had no reason to withhold his blessing. 3. This blessing of Isaac was rather spiritual than temporal, for Isaac was married twenty year • before he saw his posterity, or had any children borne: whereas Ishmael begat twelve Dukes: Isaac therefore with patience expected God's promise and blessing upon him, Mer. 3. We see here also performed that promise of God, I will be thy God, and the God of thy seed, for Isaac is blessed after Abraham's death, Mar •• ret.

QUEST. XVIII. Of the dwelling of Ishmael's sons.

Vers. 13. THese are the names of the sons of Ishmael, &c. Nebaioth, of whom came the Nabathaei in Arabia Petraea, and Napathaei, in Arabia foelix, or the happy: of Kedar, the Kedarens, as Lampridius, or Cedraei, as Pliny calleth them, in Arabia petraea: of Adbeel the Adubeni or Agubeni, with Ptolemy in Arabia the happy: of Mibsam, the Mnasemanenses in Arabia the happy: of Mishma the Raabeni, in Arabia the desert, where Ptolemy placeth the town Zagmais: of Dumah the Dumaei, between the Adubenes and Raabenes, where is the town Dumetha: of Massa, the Masani, near to the Raabenes: of Chadar the Athritaei: of Thema the Themanei, in Arabia foelix, where is the town Thema: of Iethur, the Itureans in Coelae-Syria: of Naphish, the Nubaei Arabians, near to the mount Libanus: of Kedma the Cadmonaei, called Esites because they worshipped fire, by the corrupt use of the Hebrew word ish, fire: ex I • ni • .

QUEST. XIX. The Masorites curious observation.

Vers. 14. MIsma, Dumah, Masha: 1. Of Dumah and Masha mention is made, Isaiah 21.11. where some translate masha, burden: in the same place also Thema is mentioned, verse 14. another of the sons of Ishmael here rehearsed. 2. The Masorites do note that this is one of the 14. verses through the whole Bible, that consisteth of three words, Mercer. 3. And further they observe, that these three names, the first derived of shamang, to hear, the second of dum, which is to keep silence, the third of nasha, to bear, do signify the three principal things that make a quiet and good life: to hear, to keep silence, to bear: but these notes are too curious, Mercer.

QUEST. XX. Why mention is made of Ishmael's age.

Vers. 17. THere are the years of the life of Ishmael, 137. years: The Hebrews think that Ishmael a wicked man's age is recorded for this end, that we may have a perfect account of Jacob's years: for if Ishmael died the same year that Jacob went from his father, unless he be supposed to have hidden himself 14. years in Hebers house before he came to Laban, as the Hebrews think, which is not like, he shall want 14. years of his age; as they further gather thus: Jacob was 63. years old when he fled from his fathers house because of Esau, his father being then 123. years old, and Ishmael 137, 14. year elder than Isaac : then he served 14. year before Joseph's birth: Joseph was 30. year old when he stood before Pharaoh : then followed 7. years of plenty, and two years of dearth, when Jacob went down to Egypt: all maketh but 116. year: But Jacob then confesseth when he appeared before Pharaoh to be 130. year old: the 14. years wanting they imagine Jacob to have spent in Hebers house.

But this computation of the Hebrews faileth many ways. 1. Heber was dead long before Jacob's 60. year: he died some 4. years after Abraham, in the 19. year of Jacob's age, as may be gathered thus: Heber was borne 67. years after the flood, Gen. 11. v. 10. to 15. and lived 464. years, which make together 531. years after the flood, and Abraham died 527. years after the flood, as is before shown, quest. 11. 2. It is also an uncertain conjecture, that Ishmael died the same year that Jacob went toward Mesopotamia, neither can it be proved. 3. These 14. years may be otherwise supplied: if we say that Jacob might be 14. years in Laban's house before he served for his wives, Mercer. or, which is the more likely, that Jacob was 77. years old, before he went out of his fathers house, Concent. 4. Therefore for this cause is mention made of Ishmael's age, who is the only evil man, whose whole age is recorded in Scripture, but to show the fulfilling of God's promise, who condescended to Abraham's request, that Ishmael might live in God's sight, Genes. 17.18. for so the Lord endued him with long life, and blessed him with much prosperity and an honorable issue.

QUEST. XXI. How Ishmael is said to dwell in the presence of his brethren.

Vers. 18. ANd they dwelt from Havilah to Shur, &c. And he lay, or his lot fell before all his brethren. 1. The meaning is not, that Ishmael did issue out or fall upon all his brethren, as the word Naphal signifieth, whereof cometh the word Nephilim, Giants, Muscul. 2. Neither, that he full, that is, died, Ibn Ezra. 3. Or that he died before his brethren, that is, his sons in a full age, Lyranus. 4. Or that he died before his brethren, as though his life was shorter than of the rest. 5. But either it may be expounded his lot fell, Iun. or if this seem to be coact, as Calvin thinketh; the word also signifieth, to he, Iud. 7.12. so that this is the sense, that he lay, that is, dwelt, as the Septuagint and Chaldee translate, before his brethren; that is, he bordered upon them, his brethren the sons of Keturah ; not he only in person, but his posterity, inhabiting this large country, whereof the desert of Sur was the bounds on the south, the land of Chavilah (not that in India, but another in Arabia, where the Geographers place the Chaulateans) on the East, Assyria on the North, so that this showeth the accomplishment of that prophecy, Gen. 16.12. he shall dwell in the presence of all his brethren, Mercer. Iun.

QUEST. XX. Why Isaac is again said to be the son of Abraham.

Vers. 19. THese are the generations of Isaac, Abraham's son, &c. 1. Although the birth of Jacob and Esau was long before Ishmael's death; for at that time Ishmael was but 74. years old; 14. year elder than Isaac, who was 60. at the birth of his children; but Ishmael lived in all 137. year; yet Moses finisheth and knitteth up briefly the story of Ishmael because he maketh haste to set down the story of Isaac and Jacob, the Patriarchs of the Church and people of God. 2. Yet he dwelleth not long in the history of Isaac, handling the life and acts of Jacob, in the most part of this book behind, and as it may appear for these reasons: 1. Because all the children of Jacob, the twelve Patriarchs, were founders of the visible Church; whereas Esau came of Isaac. 2. For that greater variety of temptations and changes happened to Jacob, than to Isaac, wherein he shown experiment of his virtue. 3. More excellent visions were manifested to Jacob, than to Isaac, six in all, Genes. 28.2. Genes. 31.3. cap. 32.4. and 5. chap. 35.6. Gen. 46. whereas two only were revealed to Isaac expressed c. 26. ex Perer. 3. Isaac is here again called the son of Abraham, not because some sorcerers of that time held him to be Abimelech's son, and therefore to put the matter out of doubt, he is again repeated to be Abraham's son; thus the Hebrews conjecture; but because Genealogers must begin from the first famous author, or father, Moses beginneth with Abraham, to whom such large promises were made concerning his seed.

QUEST. XXI. Why Isaac staid three years after Sarah's death for Rebecca.

Vers. 20. ISaack was 40. year old when he took Rebecca to wife, &c. 1. The Hebrews do but fable, that Rebecca was borne about Sarah's death, and that Isaac stayed for her 3. years after: for though the report of Rebec • a her birth about that time came to Abraham, Gen. 22. yet then it was not done; and if Rebecca had been then borne, Isaac must have stayed longer for her than 3. years: Rasi thinketh Rebecca was then 10. year old, and that Isaac stayed for her three years more; but it is more like that she was then 30. years of age, ten years younger than Isaac, as Sarah was to Abraham, Mercer. 2. Rupertus allegory also is but forced, that as Sarah died 3. years before the marriage of Isaac and Rebecca, so from the baptism of Christ three years before his passion, the law began to die. 3. Mention is here made of Bethuel and Laban, to show the grace of God toward Rebecca, that was a rose between two thorns, having a superstitious both father and brother, Muscul. as also Laban is brought in, to make a way for the story following, whose daughters Jacob married, Iun.

QUEST. XXII. Whence Mesopotamia was called Padan.

Vers. 20. OF Padan Aram. This was not the name of a city, but a country; for the name of Laban and Bethuels city was Charran. 1. It was not called Padan Aram, that is, the region or country of Aram. 2. Neither because Padan in the Syrian tongue signifieth a pair, is it so called, because there were two countries of Syria, or Aram; Aram Soba, and Aram Naharaim, or Mesopotamia; and the name of Padan to be given to Mesopotamia, as the chief. 3. But a part of Mesopotamia was so called, because of two floods which parted and divided the river Chaborah and Euphrates: a monument of this name Padan, appeareth in the name Aphadans, given unto two towns, one situate by Euphrates, the other by the river Chabora, Junius ex Ptolem.

QUEST. XXIII. Wherefore barren women were the mothers of the Church.

Vers. 21. BEcause she was barren: We find in Scripture, that many excellent women appointed to be the mothers of holy men, were barren: as Sara, Rebecca, Rachel, Anna the mother of Samuel, Elizabeth the mother of John the Baptist : the reasons are yielded to be these: 1. That we might know genus Israeliticum non naturali succession, sed gratia esse multiplicatum; that the Israelites were multiplied, not by natural succession, but by grace, Theodoret. qu. 74. in Genes. 2. Vt ex mirabili partu sterilium foemmarum praestrueretur fides partus virginis: that by the miraculous bearing of barren women, a way mihgt be made to believe the birth of a virgin, Chrysost. hom. 49. in Genes. 3. This was also done, ad consola • dos autmos sterilium conjugum, to comfort the minds of barren couples, Chrysost. ibid. 4 It might be that God would qualify the excess of Isaac's love by this means, Calvin.

QUEST. XXIV. Why and how long Isaac prayed for his wife.

Vers. 21. ISaack prayed to the Lord for his wife. 1. He knew that the impediment was in his wife, and not in himself, because of God's promise made to Abraham, Gen. 21.17. I will greatly multiply thy seed: and therefore he prayeth for Rebecca. 2. It is not like that he continued in this prayer twenty years, so long as Rebecca was barren, as Chrysostom thinketh, hom. 49. in Gen. for some experience Isaac first had of her barrenness, which could not be immediately after their marriage. 3. Neither as Rasi, did he expect ten years, (as Abraham so long took trial of Sarah before he took Hagar, and hereupon the Hebrews after ten years trial of barrenness do take liberty to repudiate their wives:) for the ten years, after the which Sarah gave Hagar to Abraham, are to be counted not from their marriage, but from their coming into Canaan. 4. The time therefore cannot be presently set how many years Isaac continued praying for his wife: but it is like he continued and waited in prayer, for so the word gnathar here used, signifieth to frequent and multiply prayer. 5. And where the word is nocach, he prayed, in respect or toward his wife: we need neither to understand his wife always to be present when he prayed, or that they prayed together, one in one corner, the other in another, as the Hebrews: but the meaning is, that he prayed in the behalf of his wife: though it is not unlike but that sometime they prayed together.

QUEST. XXVII. Why Isaac did not think of second marriage, as Abraham took Agar.

NOw Isaac seeing his wife to be barren, did not take unto him another, to have children by, as Abraham did Hagar. 1. Not as the Hebrews imagine, because he was consecrate unto God in mount Moriah, and therefore could not be twice married: for the Priests were consecrate unto God, and yet second marriage was not prohibited unto them. 2. But it is like that Abraham who expected the promised seed 25. years, taught Isaac with like patience to wait upon God. 3. And Abraham himself might show some dislike of his forwardness in taking Hagar, Mercer. 4. And beside the case herein was unlike, because Rebekah made no such offer to Isaac, of another to bear in her stead, as Sarah did to Abraham, Perer. 5. And notwithstanding that Isaac only had Rebekah, Abraham two other beside Sarah, he is not to be simply preferred before Abraham: for as Augustine well determineth this question, Non ex bonis singulis inter se homines comparari debere, sed in unoqu • que consideranda sunt universa, &c. that men must not be compared together in particular gifts, but all must be considered together: that although herein Isaac exceeded Abraham, yet he in measure of faith and obedience did go beyond him.

QUEST. XXVIII. Whether God's purpose is furthered by prayers.

THe Lord was entreated of him, and Rebekah conceived. Although the Lord promised to multiply Abraham's seed by Isaac, and that Jacob was predestinate of God, and therefore God's purpose could not but stand; yet here it seemeth to be effected by Isaac's prayers, that Rebekah should conceive: because Isaac had no certain promise whether by Rebekah, or at what time he should be increased. For answer hereunto: 1. We say not with Thom. Angl. that God's counsel and predestination is conditional: Deus non praedestinat talia absolute, sed sub congruis conditionibus; God doth not predestinate such things absolutely, but under certain conditions. For God's purpose of election and predestination is without any condition: as the Apostle saith, That the purpose of God might remain according to election, not by works, but by him that calleth, Rom. 9.11. God's election standeth not by any condition, in him that is called, but by the will of the caller. 2. Neither do we think, praedestinationem sanctorum praecibus juvariposse, quoad effectum, licet impediri non possit: that God's predestination can be helped in respect of the effect by the prayers of the Saints, though it cannot be hindered : which is the opinion of Thomas Aquinas, 1. par. qu. 23. ar. 8. for the Apostle saith, Who was his counselor, or who gave unto him first, and he shall be recompensed, Rom. 11.35. As neither God was assisted in his eternal counsel, neither can he be helped in the execution thereof. 3. Nor yet do we allow that saying of Gregory ; that God so predestinates eternal life, ut postulando mereantur accipere, that yet it may be merited by prayer: and as Aquine speaketh, that God doth creaturis dignitatem causalitatis communicare, that God doth communicate to creatures the digni • ie of being causes : for the Apostle calleth it election of grace: and if it be of grace, it is no more of works, Rom. 11.6. therefore works as causes cannot be subordinate to election of grace. 4. Yet seeing as God hath predestinated the end, so he hath ordained the means and way leading thereunto: therefore by faith, prayer, hope, patience, the elect are brought to be partakers of the happy end: not as causes procuring the same, but as means to assure them thereof: for these are fruits of our election: as the Apostle saith, He hath chosen us in him, before the foundation of the world, that we should be holy, Eph 1.4. So Ambrose upon these words of the Apostle, who hath saved us, &c. not according to our works, but according to his own purpose and grace, 2. Tim. 1.9. thus inferreth: Quomodo redint egraretur, praedestinavit, quo tempore, per quos, qua ration salvari possunt, ut neque merito suo, qui salvantur, neque ho • um, per quos vocantur, sed Dei gratia istud donum praestari videatur per fidem Christi: God hath predestinate how a man should be restored at what time, by whom and what means he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by God's grace this gift is bestowed through faith in Christ. So in this place Isaac's prayer is not the condition, cause, or help of Rebeckahs conceiving but even Isaac's prayer was as well preordained of God, as Rebecahs bearing: God appointed that Isaac should pray, and that Rebekah thereupon should conceive: and as God's purpose for the conception of Rebekah could not be altered, so also God's prescience concerning the stirring up of Isaac to pray to the same end, could not be deceived.

QUEST. XXIX. How the children strove together in the womb.

Vers. 22. THe children strove together, &c. 1. They did not exultare, leap, as Ambrose readeth, nor gastire, skip, as Augustine, o • Iudene, play, as Jerome: but the word signifieth to beat one upon another, as is shown be side upon 2. Which motion was neither natural, as Aristotle saith, that male children do strive in the right 〈◊〉 the 〈◊〉 day, the female in the left, in the 90. day: de histor. animal. lib. 7. c. 3.4. Neither was this 〈◊〉 voluntary: non 〈…〉 scientia cerrandi, they strove not together, as having any skill to 〈◊〉 , Rupert. But 〈…〉 was extraordinary, both because Rebekah was so affected with the strangeness of it, Calvin. as also for that it portended two kind of people, that should one strive against another, Perer.

QUEST. XXX. Why Rebekah saith, why am I thus.

WHy am I thus. 1. Not as though she should say, cur vivo, why live I? as Mercer. 2. Neither yet she fearing some abortion or miscarrying of the infant, wished she had not conceived, Muscul. 3. But she doubted whether she had conceived or no, or whether it might be otherwise with her, Iun.

QUEST. XXXI. How Rebekah consulted with God.

Vers. 22. SHee went to ask the Lord. 1. She neither took a journey for her health sake: as Aristotle giveth advice, that women with child, desidia non torpeant, sed singulis diebus spatium aliquod deos venerandi causa conficiant: should not give their bodies to rest, but every day should take some journey to visit the gods, &c. lib. 7. politic. c. 16. 2. Neither did she go to Sem, who was dead ten years before, nor to Heb • r, who dwelt too far off, as the Hebrews think. 3. Neither yet was there any Priest, to whom she should resort, as Chrysost. 4. Not yet need she go to any Prophet, as Oleaster, her husband being a Prophet. 5. Nor yet is it like she went to Melchizedek, to Mount Moria, as Eusch. Gennad. which was too far a journey of three days at the least, Gen. 22.4. for a woman great with child to take in hand: and if Sem were Melchizedek, he was not then alive. 6. Neither need she go to any of the altars, which the Patriarchs had made to ask counsel of God, seeing God was everywhere present to the prayers of the faithful. 7. Neither are we to imagine, that she used any such superstitious way, as to lay agu •• castus, lawrell, or any such thing under her head, to have a dream or a vision, as she had seen her friends to do in her own country: sic author histor. scolastic. in Gen. c. 66. for she was far from such superstitious toys, ex Perer. 8. Nor yet did she consult with God by Abraham then living: as Ibn Ezra, Iun. for this oracle was given her by God's own mouth, rather than man's, Calvin. 9. But she went to some secret place to pray, and received some revelation from God, Muscul. Calvin. Mercer. Perer.

QUEST. XXXII. How many ways they used to consult with God in Israel.

FOure ways they used to ask counsel of God in Israel: 1. Beside the casting of lots, which was but seldom used, as by Joshua, in Achan's cause, Joshua 7. and by Samuel at the election of Saul, 1 Sam. 10. and by Saul to find out the transgression of his vow by Jonathan, 1 Sam. 14. there were three ways beside to ask counsel of God, which are mentioned together, 1. Sam. 28.6. by dreams, urim, and prophets; 2. The second way was by dreams and visions, as the Lord spake to the elder Patriarchs: but this way God seldom revealed his will by, after he sent them prophets: and for these visions they used to prepare themselves by fasting and prayer, Dan. 10.3. 3. They used in hard and difficult matters to seek unto the prophets, as Saul went to Samuel, 1. King. 9. Jeroboam sent his wife to Ahiah the Prophet, 1 King. 14. These Prophets had such matters revealed unto them three ways: 1. The Lord instructed them aforehand, as he did Samuel, before Saul came at him. 2. Sometime at the same instant, when they were consulted with: as the Angel of God spake to Elijah, 2. King. 1.15. 3. Sometime the Prophet presently gave no answer, but waited upon God by prayer, as Dan. 9. or stirred himself up extraordinarily, that the spirit might come upon them, as Elisha did, 2. King. 3.15. 4. They also consulted with God by the priest, who asked counsel of God for them by his Vrim: as Abiathar applied the Ephod for David, 1. Sam. 23.9. & 30.7. Now the Priest received answer by the Ephod: not as the Hebrews fable, by finding written in the foulds and pleats of the Vrim, the sentence or answer of God: nor as Josephus supposeth, by the extraordinary shining of the stones in the Vrim: which miraculous kind of answering he confesseth to have ceased two hundred years before his time, 3. antiquit. Iudaic. for how could the shining of the stones be a sign in such variety of matters which were demanded of the priests: and more than two hundred years before Joseph's time, who lived under Domitian, were such gifts of prophesying ceased: as under Judas Maccabeus, 1 Maccab. 4.46. yea long before that the Church complained, We see not our signs, there is not one prophet more, Psal. 74.9. And further, the Scripture would not have been silent, in setting down such a miraculous gift. Therefore God did otherwise reveal unto the priest, and inspire him with the knowledge of his will, by the illumination of his mind: for so Vrim signifieth illumination, Perer.

QUEST. XXXIII. How the elder is said to serve the younger.

Vers. 23. TWo manner of people shall be divided out of thy bowels, &c. the greater shall serve the less. 1. The Hebrews apply this text against the Empire of the Romans: whose Emperors they say came of the Idumeans, as Julius Caesar, & the rest that succeeded him: who though they held the Jews in subjection, in the end should be destroyed, sic David Kimhi, Rabbi Solomon, ex citat. Perer. 2. But the right literal meaning is of the Idumeans, and Israelites, the posterity of Esau and Jacob: for so we read that the Idumeans were subdued unto Israel by King David, 2. Sam. 8.14. and so continued to the reign of Jotham, Mercer. 3. Neither were the Israelites only superior in temporal dominion, but also in spiritual blessings: for they were the visible Church of God, Edom was cut off, Calvin. 4. Spiritually these two people do signify the carnal Jews, subdued unto the Christians; being yet themselves the elder people, August. lib. 16. de civitat. c. 25. Again, by the striving of Esau and Jacob in their mothers womb, is signified the continual fight in the womb of the Church, between the true and carnal professors, which are said to be the greater, because they are more in number: but as the greater here did serve the less, so the wicked, while they persecute the righteous, quibus nocere volunt, pr • sunt plurimum, stir ••• tem ipsi maxim nocent: they profit those whom they go about to hurt, hurting themselves most, Augustine serm. de tempor 78. Beside, Origen draweth from hence this mystical sense, understanding these two people to be within us; and this strife and combat to be between the flesh and the spirit, virtue and vice, hom. 12. in Genes.

QUEST. XXXIV. How Jacob was sanctified in his mothers womb.

FUrther, whereas Jacob strove with Esau in his mothers womb, which was an extraordinary motion and work of God's spirit: here ariseth a question, whether Jacob were sanctified in his mothers womb: which doubt, not resolved, but only expounded by Pererius, may thus briefly receive satisfaction. 1. that first, if santification be taken for an actual and inherent holiness, so neither Jacob nor any other were sanctified, but only Christ: in which sense the Angel saith to Marie, That holy thing which shall be borne of thee, shall be called the son of God, Luke 1.35. 2. There is also a certain holiness ascribed to all the children of the faithful, because they are within the covenant, 1. Cor. 7. verse. 4. whereby they are distinguish • d from the seed of unbelievers: Jacob was sanctified otherwise than thus. 3. There is a particular sanctification, that is, a setting apart, or preparing of a thing to some special use: as Paul was separated from his mothers womb in the purpose of God to preach the Gospel, Galath. 1.15. Thus also was Jacob sanctified and separated to be the father of the people of God. 4. A thing also is said to be sanctified, when any extraordinary work or motion is wrought upon it by the spirit of God: as John the Baptist was sanctified in his mothers womb, when as at the voice of Mary's Salutation, the Babe sprung in his mothers belly, Luk. 1.44. and thus Jacob also was sanctified and stirred by the spirit to wrestle with his brother: not that he had any sense or understanding in fighting against the carnal generation, but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world.

QUEST. XXXV. Esau why so called.

Vers. 25. HE that came out first was red, &c. 1. In that Esau came out red, it betokened his bloody disposition; in coming forth all hairy, as a beast, it shown his savage and cruel nature, Muscull. 2. This birth of Esau was extraordinary: for children are borne usually with hair only on the head, eyelids and eye brows: in the other parts it groweth afterward: and such hairy conceptions are not without much grief and trouble, causing loathsomeness in the stomach, heart-burning, and such like, Perer. 3. He was called Esau, that is, already made and perfect, of the word gnasah, to make, which is passively to be taken, that he came forth with hair, as a perfect man, not actively, as though he should be active and prompt in his business, Mercer. 4. He had three names, Es • u, because he was complete, Edom of the red pottage, and Seir, that is hair, Perer.

QUEST. XXXVI. Of Jacob's holding Esau by the he • le, what it signifieth.

Vers. 26. AFterward came his brother out, and his hand hold Esau, &c. 1. It is not to be supposed, that Jacob at the time of the birth, as he came forth, held Esau by the heel, and that one birth immediately followed another, for this had been against the common course, the head of the infant first coming forth, and might have put the mother in danger: but it is like rather, that Jacob before his birth put forth his hand, holding his brothers heel, which by the mid wife was put into his place again, and then after a while he was borne also, and came out orderly with his head first, Mercer. 2. for so is the usual and natural manner, for the head of the infant to appear first: to come out footling, that is, with the feet first, is against nature, as Nero was borne: and hereupon, they which were borne with such difficulty had the surname of Agrippa. Varro writeth, that the infant in the womb is pitched upon his head, with his feet upward, as a tree hath the branches uppermost, Perer. 3. He was called Jacob, of g • achabh, which signifieth to supplant, taking it in the proper sense, because he held Esau by the heel, not in the metaphorical, to deceive, as Esau wresteth the word, to bring his brother into hatred, Genes. 27.36. yet this name was a prediction of that which fell out afterward, that Jacob should supplant and overthrow his brother, Perer. 4. The conceit of Rasi is but weak, that Jacob was first conceived in his mothers womb, though Esau were borne first, and that therefore the birthright did belong unto him: for the right of birthright consisted not in the priority of time, but the election of grace. 5. Yet this is strange in Jacob's birth, as Ibn Ezra noteth: that Jacob putting forth his hand, did break that rimme or skin, wherein the infant is enclosed, which did prognosticate, that he would break in upon his brothers birth right.

QUEST. XXXVII. Of the divers study and profession of life in Esau and Jacob.

Vers. 27. ESau was a cunning hunter, &c. 1. Hunters and hunting in Scripture, are for the most part taken in the worst sense, as Nimrod is called a mighty hunter, not because this exercise is unlawful, but for that it is more suitable to men of fierce nature, Muscul. 2. Otherwise the delight it self is lawful and commendable, both profitable to keep the body in health by moderate exercise, as also to prepare and accustom it to labor, and make it fit and serviceable for war, Perer. 3. Jacob was a simple man without fraud, and lived a quiet life, dwelling in tents, which the Hebrews expound, of frequenting the tents of Sem and Heber for knowledge: but it is a description of those which keep cattle, and follow tents, as in this sense, Gen. 4.20. Iubal is said to be the father of them that dwell in Tents, and of such as have cattle, Iun. 4. Esau is said to be a man of the field, not as the Latin translateth, an husbandman, but one continually conversant in the field, because of his game, a field man, as the Septuagint. 5. By the lives and dispositions of these two, Gregory noteth the divers studies of worldly men, that hunt after the pleasures of this life, as Esau did, and of holy men, that give themselves to the contemplation and study of virtue with Jacob, lib. 5. moral.

QUEST. XXXVIII. Why Isaac loved Esau.

Vers. 28. ISaack loved Esau, &c. 1. By this we see that parents are carried with blind affection, to fancy those children which are evil conditioned, Muscul. 2. But Isaac is not said simply to love Esau, but for his venison sake, he loved not his evil conditions, Cajetan. 3. He loved him, because he saw him active and well exercised, his forward qualities he thought might in time be allayed. 4. Some think that Esau by his flattery insinuated himself, and so do make a metaphor of these words, hunting was in his mouth ; but the other sense is more agreeable, Mercer. 5. Rebecca loved Jacob, not so much thereunto inclined by the oracle received, as moved by the gentle and obedient behavior of Jacob, Mercer.

QUEST. XXXIX. Of Jacob's red pottage, and Esau's greedy demanding of it.

Vers. 30. ESau said to Jacob let me eat, &c. 1. It is but a toy devised here of the Hebrews, that Abraham died this very day, when Esau sold his birth-right, when he was 15. years old, lest he should live to see the wicked manners of Esau : for upon this day they say Esau killed a man, ravished a woman betrothed: and Jacob sod lentils they say, which used to be set before those which mourn for the dead, thereby conjecturing, that he mourned for Abraham: But these are uncertain conceits, having no ground in Scripture: ex Mercer. 2. This was rather the usual food which Jacob prepared for himself; for if it had been common for the whole house, Esau might have had otherwise access unto it, Perer. 3. Esau was very hungry as hunters commonly are, and seemed to be very ravenous and insatiable: for 1. he saith feed me, or let me swallow at once (so the word lagnat signifieth, only found in this place) as Camels are fed, by casting gobbets into their mouth. 2. Beside for haste, he doubleth the word, this red red, Mercer. 3. He saith he must die if he have it not: as men of appetite cannot govern themselves, but they must die, if their humor be not satisfied, Perer. 4. The Hebrews note, that as Esau was red, so he delighted in red things: in red pottage, (which beside the redness of the lentiles, might be coloured with saffron, or such like) he dwelt also in a red soil, called therefore Idumea, &c. Mercer. 5. Although this may seem to be but a light matter, which passed between Esau and Jacob, yet considering that they were of discretion to know what they did, and Esau was of years and strength to follow hunting till he was weary, Iun. and beside his parents upon this accident gave him a name Edom, Calvin. this action was governed by God's providence, and the prophecy began now to take place, the elder shall serve the younger.

QUEST. XL. Whether Jacob offended in causing Esau to sell his birthright.

Vers. 31. SEll me now thy birthright. 1. Jacob may be thought to have dealt cruelly with Esau and uncharitably, that would give him no relief being ready to die, but upon such hard conditions: but the answer is, that Esau coveted Jacob's pottage, not of necessity, for there was other meat in the house, whereby he might have satisfied his hunger, but of an insatiable greediness. 2. But Jacob was too covetous to cause Esau to sell for so small a trifle so rich a thing, as his birthright, which included many privileges, as the priority and government of his brethren, a double portion to the rest, the priesthood and right to sacrifice, Exod. 19.22. and 24.5. and beside was a type and figure of everlasting life, Vatabl. here the answer is not as the Hebrews think, that Jacob gave a greater sum, and this to be only as an earnest, for no such thing appeareth in the Scripture: but the true answer is this, that Jacob knew by the instruction of his mother, that the birthright by God's appointment belonged unto him, and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it. 3. But seeing this birthright was a sacred thing, for otherwise Esau should not be counted a profane person for selling it, how could Jacob buy it without sin? Answer. Jacob intelligitur suam vexationem redemisse: Jacob did but redeem his own vexation: he buyeth not a thing which was not belonging to him, but only recovereth that which was his own: and this is not simoniacal in sacred things, for a man to redeem his quietness, and peaceable possession: 4. But seeing Esau sinned in selling his birthright, how could Jacob be without sin? yes, Jacob offended not, being hereunto no doubt stirred and incited by the spirit of God, and sparing from his own belly to obtain such a blessing, preferring things spiritual before temporal: but Esau sinned, in setting so light by the blessing of God, as shall appear in the next question, Mer. yet this extraordinary fact of Jacob is not to be drawn into imitation.

QUEST. XLI. Whether before the law the first borne did always exercise priesthood.

BUt whether the priesthood did go with the birthright, and that the first borne did execute the priests office, it is questioned among the learned: for the solution whereof, 1. I neither think with the Hebrews, that the first borne of the family always had the preeminence of the priesthood: for Abel the younger brother, offered sacrifice as well as Cain. 2. Neither with Oleaster, that this was never practiced, whose opinion is that the priesthood was not due to the first borne before the law of Moses: in hunc loc. for the contrary is evident, Exod. 24.5. 3. Neither do I wholly assent to Jerome, who thinketh, that omnes primogeniti ex stirpe Noah, that all the first borne of Noah's stock were priests, epist. 126. ad Evag. for then Japheth rather then Sem should have had that prerogative: for he was elder than Sem, being borne in the 500. year of Noah's age, Gen. 5.32. Sem two year after, Gen. 11.10. yet Sem was the Priest of the most high God, supposed to be Melchizedek: and Noah saith, Blessed be the Lord God of Sem, Gen. 9.26. 4. Neither doth the Apostle call Esau profane only as Pererius thinketh, because he sold the Priesthood annexed to the birth-right: for it was a holy thing in respect of the spiritual blessing annexed unto it: In thy seed shall all the nations of the earth be blessed, Gen. 22.18. 5. This then is our opinion rather, that before Moses, the father of the house was the Priest for the family: as we read that Job every day offered sacrifice for his sons: but after the father was deceased, then the first borne succeeded both in the inheritance and priesthood: and so after Isaac's decease, the birth-right should also have conveyed with it the Priesthood, Mercer. But that ordinance, that the first borne should exercise the Priesthood and offer sacrifice, though he were not the father of the family, is no older than Moses, Exod. 19.22.24.5. Who then were sanctified and set apart unto God, Exod. 13.2.

QUEST. XXXVII. How many ways Esau offended in selling his birth-right.

Vers. 32. LOe I am almost dead, &c. Esau diversely offended in selling his birth-right. 1. Because he esteemeth his birth-right only by the present commodity and pleasure of this life: for whether he mean in respect of his daily danger in hunting, he was subject to death, as Iun. Or generally speak of his mortality, as Mercer. Or, which is most like, of his present faintness, Calvin. He only limiteth his birth-right to this life, as though it could not profit him afterward: whereupon the Hebrews gather, that he denied the resurrection. 2. Esau offended in his intemperancy and ravenous desire, that preferred his belly before so great and rich a birth-right. 3. In that for so mean a value he would forgo such an inheritance: for whereas Ibn Ezra would excuse the matter, because Isaac was now become very poor, and therefore Esau set the less by his patrimony; it hath no ground at all: for whereas Abraham was very rich, and left all to Isaac, and God blessed Isaac beside, how is it like that Isaac in so short a time could be wasted? 4. Another sin was Esau his profaneness noted by the Apostle, Heb. 12.16. that parted with a spiritual blessing for a temporal and momentary pleasure. 5. His unthankfulness to God appeareth, in that he no more regarded the dignity of the first borne given unto him. 6. His obstinacy, in that he repented not his folly, but after he had done, went away careless: and therefore it is said Esau contemned his birth-right, verse. 34. 7. His falsehood and perfidious nature appeareth, who though he had passed over his birth-right to Jacob with an oath; yet seemed to make but a scoff of it, and purposed not in his heart to perform it, Perer.

1. Doct. Of the immortality of the soul.

Vers. 8. WAs gathered to his people. Theodoret from hence well concludeth the immortality of the soul, and the hope of the resurrection: for if men wholly perish, and did not pass to another life, Moses would not have said, He was gathered to his people: qu. 109. in Genes. our Savior also useth the like argument, to prove that Abraham was alive to God: because the Lord calleth himself the God of Isaac, Abraham, and Jacob; God is not the God of the dead, but the living, Matth. 22.23.

2 Doct. Order of time not always observed in the sacred histories.

Vers. 20. ISaack was 40. year old, &c. Whereas Moses setteth down the death of Abraham, and of Ishmael, before he describeth the birth of Esau and Jacob, which was 15. year before Abraham's death, and 63. years before Ishmael died; for Abraham lived 175. Ishmael 137. years, and where Isaac was younger than Abraham by 100. and than Ishmael by 14. they are found so long to have lived after the birth of these twins: from hence then it is evident, that the order of time is not always observed in the sacred histories, but that sometime is set down first, which was done last.

3. Doct. Against the casting of men's nativities.

Vers. 23. THe elder shall serve the younger. This example is urged by Augustine against the Genethliakes, that is, casters of men's nativities: for hereby the vanity of their observations appeareth, in that these two twins conceived at once, and borne together, were of such divers natures and qualities, August. de civit. Dei lib. 4. c. 5. And whereas they answer, that in the birth of twins there may be great diversity, by reason of the swift motion of the planets, which change their aspects and conjunctions every moment: as one Nigidius Figulus would demonstrate by the example of a wheel, which while it was swiftly carried about, he marked twice with ink; which marks, when the wheel had left running, were found not to be far asunder: whereby he would insinuate, that in a small distance of time, a great part of the celestial globe may be turned about. But to this fancy Augustine answereth, that if the celestial motions be so swift, and continue not in one stay, then hardly can any man discern, under what constellation any is borne: and Gregory thus wittily derideth their follies▪ that if Esau and Jacob were not therefore borne under one constellation, because one came forth after another: by the same reason, neither can any be borne under one constellation, because he is not borne all at once, but one part after another. H • m. 10. sup. Evangel.

1. Confut. Against Limbus patrum.

Vers. 8. WAs gathered to his people, &c. This the Popish writers do understand of the fathers in Limbus patrum, whither Abraham also went: sic Lyranus in Gen. 49. Rupert. lib. 6. in Gen. cap. ult. Contra. 1. The place to the which Abraham went, is called Abraham's bosom, Luke 16, which Augustine by no means thinketh to have been a member or part of hell, as they make Limbus. 2. The Apostle showeth to what people the faithful are gathered: Ye are come, &c. to the company of innumerable Angels, &c. to the spirits of just and perfect men, Heb. 12.22, 23. Where then the spirits of just men were, there also were the Angels: for so we read that Lazarus soul was carried by the Angels into Abraham's bosom: But the Angels are not in Limbus patrum ; upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus, who by this people to the which Abraham was gathered, understand the society of Angels, which is in no place but heaven: Lyranus also holding that all the just men from the beginning of the world went to Limbus, is confuted by Paulus Burgens. who saith, that Abraham was the first that went to Limbus, because of him first this phrase is used in Scripture, That he was gathered to his people. Thus we see that these Patrons of Limbus cannot agree among themselves: for what certainty of opinion can there be, which is not grounded upon Scripture?

2. Confut. Election is not of good works foreseen.

Vers. 23. THe elder shall serve the younger. S. Paul inferreth upon this text, that we are not elected by works, but according to the purpose of him that calleth, Rom. 9.11. here then the error of the Pelagians is confuted, who taught that men were elected for their good works fore-seen of God before: But this error is repugnant to Scripture, Eph. 14. He hath chosen us in him, that we should be holy: he saith not, because we were holy: so that good works are not a precedent cause of our election, but a consequent effect thereof.

3. Confut. The souls merited not before they came into the body.

HEre also that error ascribed to Origen is overthrown, who thought that the souls have a being before the bodies, and that they are disposed of in this life, according to the merit of the former life, which they lived in before they entered into the body: for the Apostle expounding this place, saith, before they had done either good or evil: and immediately before, yer the children were yet borne, Rom. 9.11. therefore before they were borne they had neither done good nor evil.

4. Confut. S. Paul allegeth the examples of Esau and Jacob, not for temporal election, or figuratively only of eternal, but originally and properly.

IT is therefore evident, 1. That neither Moses writing this prophecy, The elder shall serve the younger, did not only speak of the external inheritance and preeminence of Jacob before Esau, neither did Paul so understand Moses: for then the example had not been pertinent to S. Paul's purpose, who goeth about to prove these two things; that all are not the children of promise which are the children of Abraham after the flesh, which he shown by the instance of Ishmael and Isaac, verse. 7. The other point is, that God's election is of grace, not by works, as appeareth in the example of Esau and Jacob: wherefore the one was hated of God, the other loved, before they had done good or evil. If the Apostle then had brought in an example of temporal election, it had been impertinent, seeing throughout the Chapter he treateth of eternal. 2. Neither yet was this outward preeminence of Jacob, and refusal of Esau, a sign only and figure of their eternal election and reprobation, as Lyranus in 1. Malachi. And therefore not directly implied in the words, but so applied by the Apostle: for, as the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.4. that is, God's love or hatred is not discerned by the condition of outward things. 3. Neither is it the literal and historical sense only, to show that Esau was temporally rejected: but. S. Paul by his divine spirit doth draw it to a mystical sense, as Pererius thinketh, in 25. Gen. numer. 45. for S. Paul understandeth Moses no otherwise than Malachi did: Esau have I hated, Jacob have I loved, chap. 1.1. who out of Moses words inferreth a conclusion of God's everlasting love toward Jacob. 4. Wherefore the truth is, that the very literal and proper sense of these words, The elder shall serve the younger, written first by Moses and cited by S. Paul, doth principally describe the everlasting state and condition before God; and are especially to be referred to the celestial inheritance: but secondarily, the promise of the external inheritance of Canaan is here also comprehended. This may be made evident by these two reasons: 1. That is the proper sense of the place, which is principally and chiefly intended by the Spirit: but so is this spiritual sense: as the Prophet expoundeth this place of God's eternal love and hatred of Jacob and Esau: 2. That is the proper sense of the place, from the which an argument is framed, and a conclusion inferred: but out of this spiritual sense concerning everlasting election, the Apostle reasoneth and concludeth election to be only of grace, not by works: Ergo, it is the proper sense.

1. Observ. The reconciliation of brethren.

Vers. 9. HIs son Isaac and Ishmael buried him. They which were separated during their fathers life, are now united and reconciled in his death: which teacheth us, that brethren, which have been long at variance, should yet, when the time of mourning for their father cometh, return in affection, Muscul. Not as Esau, that intended when his father was dead, to execute his malice toward his brother, Gen. 27.41.

2. Observ. To continue and persevere in prayer.

Vers. 21. ISaack prayed to the Lord for his wife. It seemeth, seeing Rebekah continued barren twenty years (for Isaac was married at 40. and was 60. years old when Esau and Jacob were borne) that Isaac continued many years in prayer, and waited from month to month, from year to year, till the Lord had condescended to his prayer: whereby we are taught, that we should not give over in our prayers, neither limit God to hear us within a time, but still patiently expect his gracious pleasure: as the Apostle exhorteth that we should pray continually, 1 Thes. 5.17. Mercer.

3. Observ. God's will many times revealed to the weaker sort.

Vers. 28. ISaack loved Esau, &c. Rebekah was better affected toward the chosen seed, than Isaac wa •• so was Sarah's heart toward Isaac, but Abraham loved Ishmael: whereby we see, that man • times God revealeth his will to the more infirm sex: and as S. Paul saith, chooseth the weak things of 〈◊〉 world, to confound the strong, 1 Cor. 1.17. Muscul.

4. Observ. Of frugality in meats and drinks.

Vers. 29. NOw Jacob sod pottage, &c. By this we may see, how frugal and sparing the diet of those godly Patriarchs was; Jacob here contented himself with lentill pottage. These lentils came from Egypt, and was the usual food in Alexandria, for young and old, which was commonly vendible in their Tabernes, Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries, the Philosopher Taurus used to sup with them, and Zeno the Stoike prescribed to his scholars, how they should seeth and dress their lentils, with the twelfth part of Coriander seed, Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles. The Arcadians lived of akornes, the Argives of apples, the Athenians of figs, the Tyrinthians of peares, the Indians of canes, the Carmanes of palms, the Sauromatians of millet; the Persians, nasturtio, of cresses. These examples ought to make Christians ashamed, who use to pamper their bellies, and feed their fancies with curious delights, and exquisite dainties, Perer. S. Paul giveth a rule for this: meats for the belly, the belly for meats, God shall destroy both it and them, 1 Cor. 6.13. that therefore men should not be so careful to feed and fill their bellies with dainty fare and costly meats, seeing they both must fall to corruption.

5. Observ. Against profane persons that sell heaven for earthly pleasures.

Vers. 33. HE sold his birth-right. Esau, that for a mess of red pottage did part with his birth-right, is a president and pattern of all those which for the momentary pleasures and profit of this life, do sell and lose their hope of eternal life, Mercer. As that rich glutton, Luke 16. which purchased his ease and pleasure in this life, with the everlasting pain and torment of his soul afterward: for this cause is Esau called a profane person, Heb. 12.16. which for one portion of meat sold his birth-right.

QUEST. I. Whether this Abimelech were the same with whom Abraham had to deal.

Vers. 1. ANd there was a famine in the land, &c. 1. This other famine in Abraham's time, was that famine mentioned chap. 12. where Abraham went down into Egypt, Mercer. for chap. 20. when Abraham sojourned in Gerar, there is no famine spoken of, which Pererius supposeth to have been the cause of Abraham's going thither. 2. This Abimelech might be either the same, with whom Abraham had to deal, who might be now not above an hundred year old, or another King of that name: for the Kings of Gerar were called by the name of Abimelech, as the Kings of Egypt, Pharaohs: Phicol also might be the name of office, or the same man might serve the father and son, Mercer. 3. Therefore we need not with Augustine, quaest. 75. in Genes. to think this story to have been done long before, and to be set down by way of recapitulation: for it seemeth that Abraham was now dead: otherwise he should have been constrained also to have sojourned for the famine: and Isaac was now toward an hundred year old: seeing he was 60. at Esau's birth, who in the end of this chapter, at forty taketh a wife, Perer. 4. Isaac went to Gerar, thinking not there to stay, but to go down to Egypt, if the Lord had not otherwise charged him: for Egypt, by reason of the over-flowing of Nile, which made the ground both fat and moist, was very fruitful and fertile, Pererius.

QUEST. II. How and when God appeared to Isaac.

Vers. 2. FOr the Lord appeared unto him, &c. 1. Some think that God appeared unto him not by dream, because it is not expressed, but by open vision, as Cajetan: but it skilleth not how God appeared, certain it is, that he had a vision. 2. The Lord appeared not so often to Isaac, as to Abraham, because the promises were to be but renewed and confirmed to him, Mercer. 3. It seemeth that this vision was shown to Isaac before he took his journey, and purposed to go into Egypt: and that the Lord at the first named not the place, where he would have him stay, but only in general, abide in the land which I shall show thee: as the Lord said to Abraham, Genes. 12.1. and that herein he had some particular direction afterward: so that the first verse is set down by way of anticipation, Mercer.

QUEST. III. Why the Lord would not have Abraham go down into Egypt.

Vers. 2. GOe not down to Egypt. 1. Isaac is forbidden to go down to Egypt, not because he was consecrate unto God, and therefore was not to go out of Palestine, as the Hebrews: for Canaan being now pestered with such wicked inhabitants, was no holier than other Countries. 2. But either the Lord did keep him from Egypt, lest he might have been entangled with the pleasures of that country, Calvin. 3. Or corrupted with the vices of the inhabitants, Mercer. 4. Or rather because the Lord had purposed that Jacob and his seed should go down to Egypt, and there be kept in servitude: the Lord would not have Isaac prevent that determined captivity: for when Abraham sojourned in Egypt, God had not yet revealed so much to Abraham concerning the hard entertainment of his seed, which followeth afterward, chap. 15.

QUEST. IV. Of Abraham's obedience, and whether it were greater than Isaac's.

Vers. 5. BEcause that Abraham obeyed my voice, &c. 1. Augustine concludeth from hence that Abraham's faith and obedience was greater than Isaac's, because all is granted for Abraham's sake, lib. 16. de civitat. Dei. c. 36. Abraham indeed had the priority of faith and obedience, and therefore is called the father of the faithful: but to make an unequal comparison of these three Patriarchs, whom the Scripture doth consort together, Exod. 32.13. remember Abraham, Isaac, and Jacob thy servants, we have no warrant, they might be all excellent in their kind. 2. Neither do we approve here the Hebrews collection, that Abraham kept all the rites and ceremonies of Moses law before it was given: many we grant he observed, as the Sabbath, offering of sacrifices, the difference of clean and unclean beasts, but not all: Mercer. 3. The Cabalists curious observations are not here worth the rehearsing: who by the ten words of this verse understand the decalogue: and by the first word of the verse, guechebh, which noteth 172. they insinuate the years of Abraham's life, who all this time from three years of his infancy knew and worshipped God: and beside they say, there are just 172. words in the decalogue. 4. Abraham's obedience is expressed in these particulars: 1. In keeping God's ordinances, that is, his spec • all Commandments, as in leaving his country, in casting out the bondwoman, in sacrificing his son. 2. By Commandments, are understood the precepts of the moral law. 3. By statutes or ceremonies, circumcision, sacrifices, and such other rites: 4. By laws, the documents of faith, and religion, wherein he exercised and trained up his household, Mercerus.

QUEST. V. Why Isaac stayeth in Gerar.

Vers. 6. SO Isaac dwelt in Gerar. 1. Though Gerar were a more bar • en country than Egypt, and it is not unlike, but that the famine reigned and raged there also▪ yet God stayeth him there, that Isaac might have experience of God's providence, who was able even in a land of want to provide for him. 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised, Mercer. 3. This verse is one of the 14. that consisteth only of three words.

QUEST. VI. Isaac's infirmity in causing his wife to dissemble.

Vers. 7. SHe is my sister, &c. Isaac falleth into the same infirmity which Abraham twice before committed, in giving counsel to his wife to dissemble.

1. Neither Abraham nor Isaac can be excused, because they were Prophets, and did fore-see what should ensue: for all the actions of the Prophets were not prophetical: and this had been to presume of God's power, to fail in the means, and to trust for deliverance from God.

2. Neither doth this excuse Abraham and Isaac here, that he would specially provide for his life, because of the promised seed, for as he believed God's promise, so he needed not to have doubted, but that God by lawful means would have preserved his life.

3. Neither, as Lyranus, because the Kings did not take their wives, till they had been a year before prepared, as we read of the Kings of Persia, did Abraham think that within a years space God would provide: for this pompous custom of Kings came in afterward.

4. Neither can Isaac be excused, as Augustine thinketh, because Rebecca was indeed his sister, that is, his cozen German: for in saying she was his sister he denieth her to be his wife.

5. Wherefore it must needs be confessed, that this was Isaac's weakness, as Abraham's before; not only in his dissimulation, which was the more tolerable, it tending not to the hurt of any other, though not justifiable, Mercer. But chiefly, because he doth as much as in him lieth, prostitute his wives chastity, and bring her into danger: and so Ramban confesseth that Abraham before herein grievously offended. But Isaac's offense is greater, for that he could not take heed or be warned by domestical examples, Muscul.

QUEST. VII. How Isaac sported with Rebekah.