Commentary on Genesis and Exodus, Commentary · Chapter 24
CHAP. XXIV.
1. The Method.
THis Chapter hath three parts: First, the sending of Abrahams servant to provide a wife for Isaack, with Abrahams instructions, and his servants oath, from vers. 1. to vers. 10.
The second sheweth the servants behaviour in his journey. 1. His prayer unto God, vers. 11.15. 2. The fruit of his prayer, in meeting with Rebecca, vers 15. to 29. 3. His entertainment, vers. 30. to 34. 4. The delivering of his message, vers. 35. to 48. 5. The good successe thereof, in obtaining their consent for Rebecca, to vers. 61.
The third part setteth forth the returne of Rebecca with Abrahams servant, and her receiving and welcome by Isaack, vers. 61. to the end.
2. The divers readings.
v. 7. To thee and thy seed. S. to thy seed. caeter.S. ad. C. alt. H.B.r.
v. 8. Thou shalt be innocent from this curse. C. from this oath. cat. shebagnah, an oath.
v. 10. Carrying somewhat of all his masters goods with him. S.H.B. carrying in his hand the best of all his masters goods. C. for he had all his masters goods in his hand. T.G. and all his masters goods in his hand. P. he.
v. 10. Into Syria neare to Euphrates. C. into Mesopotamia. H.S.B. Aram Naharaim. G.P.G. pr f. appell. Syria betweene the flouds. T.
v. 13. Behold I stood, &c. S. I stand. cater.
v. 14. Till they leave drinking. S. the rest have not this clause.S. mut. temp. S. ad. S.H. al. T. interp. H.C. cor. H. cor.
v. 15. Before he had left speaking in his minde. S. within himselfe. H. before he had left speaking. caeter.
v. 22. He put a jewell upon her nose. T. an abillement. G. he tooke a golden earing. caet. heb. nezem, a jewell, an earing, two earings, of the weight of a drachma, or halfe a sickle. S. weighing two sicles. H. a sicle. C. halfe a sicle. B.G.P.T. beehang, halfe, &c.
v. 23. Water to wash the feet of the Camels and the men. H. to wash his feet and the mens that came with him. caet.
v. 33. And they set before him bread to eat. S. bread was set in his sight. H. they set mans meat before him. C.B.G. they set before him to eat. T. he.
v. 41. Free from this oath. B.G. from the curse. cat. alah. to sweare, to curse.Divers. accept.
v. 40. The Lord to whom I am pleasing. S. in whose sight I serve. C. walke. caeter.
S.c. S. cor. T.p.r.v. 43. The daughters of the men of the City came forth to draw water. S. a virgin commeth forth to draw water. caeter.
v. 47. I put an earing about her. S. I hanged an earing upon her face. C.H.B. an abiliment upon her face. G. upon her nose. T.P. aph. the nose, the face.
H. det. S.C.c.v. 50. We cannot beside his pleasure speake any thing with thee. H. speake either evill or good. caet.
v. 54. They tarried there. H. they slept. S.C. they tarried all night. caet. lun. to lodge all night.
55. About ten moneths. C. ten dayes. cat. jamim.
C. cor. S. cor. H. cor. ap. f. pr. T.G.r. S.c. S.e.57. Let us know her minde. H. heare what she saith. C. aske of her mouth. caet.
59. Her substance. S. her nurse. caet. menecheth, a nurse, of jannach, to give sucke.
v. 61. Making haste he returned to his master. He tooke Rebecca and departed. cat.
v. 62. Isaack walked by the desart, neare to the Well of vision. S. came from the Well where the Angell of life had appeared. C. the Well of the living, and seeing not. H.B. from Beer lahairo. G. the Well of Lahairo. Tr. P.
v. 63. To meditate. H. to be exercised. S. to pray. cat. suach, to meditate, to pray.
v. 67. Isaack entred into the house of his mother. S. brought her into the tent of Sarah his mother. caeter.
And he saw and beheld her works were right, as the works of Sarah his mother. C. this clause is not in the Hebrew.
Ch. ad. H. ad.67. He loved her so much, that he tempered the griefe which hapned by the death of his mother. H. Isaack comforted himselfe after the death of his mother.
3. The explanation of doubtfull questions.
QUEST. I. Why Abraham is said to be old.
Vers. 1. NOw Abraham was old. 1. Neither is the conjecture of some Hebrewes to be received, that thinke because Abraham was said to be old at an hundred yeares, Gen. 18.11. that even then Abraham gave this charge to his servant, to provide Isaack a wife, but he deferred the execution of it till now, when Isaack was of ripe yeares: for it is evident, vers. 10. that the execution of this charge followed immediately upon the giving thereof, Mercer. 2. Neither need we with Rupertus, to make an allegorie of Abrahams old age: that he is said to be old, perfectione fidei, in the perfection of faith: but he is called old, and the first so named in Scripture, not in respect of those long lived Patriarks, but in comparison of that age wherein he lived. 3. Abraham was now 140. yeares old, not 137. as Lyppoman conjectureth: for Isaack was now 40. yeares old when he married Rebecca, Gen. 25.20. who was borne when Abraham was in his hundred yeare, Perer.
QUEST. II. Wherein Abraham was so exceedingly blessed.
THe Lord had blessed Abraham in all things, &c. The word is bacol: which some of the Hebrewes dreame to have beene Abrahams daughter: but this is great boldnesse to affirme that which the Scripture is silent in: and if Abraham had received a daughter by Sarah, as well as a sonne, he would have beene no lesse carefull to have bestowed her in marriage, than he was for Isaack, Mercer. 2. Abraham was principally blessed in foure things, in his old age, vers. 1. in his great substance, vers. 35. in his issue, vers. 16. and in the victory of his enemies, Perer.
QUEST. III. Why Abraham sendeth his servant, and who his servant was.
Vers. 2. ABraham said to the eldest servant of his house, &c. 1. This servant is thought to be Eliezar of Damascus, which had the government of his house, of whom mention was made before, chap. 15. 2. Who is thought, being now very old, to have come with Abraham into the land of Canaan 65. yeares before, and to have knowne all Abrahams kind…ed, Cajetan. 3. Abraham sendeth not Isaack ▪ who then of 40. yeares, might be judged as one of 25. now, lest the Canaanites might have abused his flexible youth, and therefore he committeth this businesse to his grave and prudent servant.
QUEST. IV. Of the putting the hand under the thigh.
Vers. 2. PVt now thy hand under my thigh. 1. This was neither the generall custome of those times, as Chrysostome thinketh, for neither Abimelech with Abraham, Gen. 20. nor afterwards with Isaack, Gen. 26. and Laban with Iacob making a covenant, Gen. 32. and one swearing to another, doe use this ceremonie, which sheweth it to have beene no generall custome. 2. Neither was this custome derived from the Indians, as Aben Ezra, who in honour of Bacchus, who is fabled to have come forth of Iupiters thigh; and for reverence unto the instruments of generation, which they worshipped under the name of Priapus, did use in taking of an oath, to put their hand under the thigh: for neither Abraham would have imitated such an idolatrous usage, and Dionysius called Bacchus, is found to have beene long after Abraham, in the time of Iosua. 3. Neither is it sufficient to say, that this manner was used to signifie the firmnesse of an oath, because the thighs are as the pillars of the body, Oleaster: for the strength of man as well consisteth in his armes and legges. 4. Nor yet was this a token of subjection onelyonly and superiority: for Ioseph a Prince in Egypt,Tradit. Hebraic. in Gen. putteth his hand under his fathers thigh, Gen. 47.29. 5. But either we must say with Hierome,that this usage was retained for the honour of circumcision, which was performed in the parts next adjoyning. 6. Or with Ambrose and Augustine, we understand a mystery in this ceremony, because Christ was to come in that flesh, Quae de illa femore propaganda erat, Which should be propagated out of that thigh.
QUEST. V. Of the divers kindes of adjuring.
Vers. 3. I Will make thee sweare, or adjure thee, &c. This word to adjure one, is taken two waves in Scripture: either actively, when we by the reverence of the divine Majestie, doe urge and induce another to speake the truth, or doe or not doe any thing: as Ahab adjured Michaias, and charged him in the name of God to speake the truth, 2 Chron. 18.15. or else it is used passively, when we force another to take an oath, as Abraham here maketh his servant to sweare. The first kinde of adjuration is used two wayes: 1. By way of deprecation and intreaty by the inferiour to the superiour, as the devils doe impudently adjure Christ not to torment them, Matth. 5.7. but it was by way of intreaty, vers. 10. 2. It is used by way of authority and command: 1. Thus the Prince adjureth his subjects, as Saul did the people, that they should eat nothing till night, 1 Sam. 14.24. 2. Thus the Apostles charged and commanded the spirits to come out of men, as Paul did, Act. 16.18. By this kinde of adjuration,Spirits how they may be adjured. which is with power and authority, spirits may be adjured: but by the other, which is by intreaty and supplication to conjure them, which is nothing else but to intreat them for their helpe, as Magicians and sorcerers doe, it is a great impiety, and plaine idolatry. 3. Yea by a power and authority given from God: thus the senslesse creatures may be adjured and commanded, as Iosua by the power of God commanded the Sunne to stand still, and it obeyed, Perer.
The other kinde of adjuring, which is by ministring an oath,An oath in what cases it may lawfully be taken. is to be used onelyonly in grave and weighty causes: either divine, as Nehemiah tooke an oath of the people, that they should not give their daughters in marriage to the heathen, Nehem. 13.25. or in humane affaires: 1. For the deciding of controversies, and ending of strife, Heb. 6.16. 2. For the binding of one to the obedient or faithfull performance of his service. As Abraham here taketh an oath of his servant, so officers may lawfully be sworne for the upright execution of their office, and subjects to be loyall and true to their Prince. 3. For the establishing of a league or covenant, as an oath was betweene Iacob and Laban, Gen. 32.53. 4. For the clearing of a suspition: as the woman suspected of adultery, was charged with an oath by the Priest, Numb. 5.21. 5. For the satisfaction of our neighbour in a matter of trust, Exod. 22.11. so by the law the debtor may be lawfully urged with an oath by his creditor. 6. For the security of a mans life, one may sweare to another: as the Egyptian servant to the Amalekite, required an oath of David for the safety of his life and estate: Sweare unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, &c. 1 Sam. 30.15.
QUEST. VI. Why Abraham refuseth to take a wife from the daughters of Canaan.
Vers. 3. THou shalt not take to my sonne of the daughters of Canaan, &c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites, are these: 1. Because they came of cursed Cham: Generis author maledictionis haereditatem transmisit in suos: The author of their stocke for not honouring his father, did bring a curse as an inheritance upon his posterity, Ambr. lib de Abrah. cap. 9. 2. Because the Canaanites were Idolaters, and of corrupt manners: Primum in conjugio religio quaratur; Religion must first be sought in mariage, Ambr. Againe, Salomon was corrupted and perverted from his faith by his idolatrous wives: for although Nachors stocke were not pure in religion, having a smattering of imagery and idolatrous worship, as Laban sought for his gods that were stolen from him, Gen. 31.30. yet they had some knowledge and understanding of God, as appeareth in this chapter, vers. 50. This thing is proceeded of the Lord, &c. And beside, their manners were honest and commendable, not like to the Canaanites, as is evident by Rebecca her virginity, and their humanity in entertaining of strangers, Perer. 3. Another reason hereof was, for that the Lord promised the Countrey to Abrahams posterity, and to expell the Canaanites: therefore Abraham, as he refused to bury his dead among them, so much lesse would mingle his seed in mariage with them, Mercer.
QUEST. VII. Why Abraham sendeth not Isaack to chuse his owne wife.
Vers. 4. THou shalt goe. 1. Though Abraham send his servant about this businesse of mariage, yet it was not without Isaacks consent, who knowing this servant to be the minister of his father▪ will, yeeldeth himselfe to his fathers choice. 2. Isaack is not sent, not to make a way unto a mystery, as Rupertus thinketh, to shadow forth Christ, who not by himselfe went, but by his Apostles sent to the Gentiles. 3. And though Isaack afterward sent Iacob for the same end, to chuse him a wife from his fathers kindred▪ yet that case was not like to this: for Isaack had two sonnes, Abraham but one: and besides Iacob fled from the wrath of his brother, to save his life, Perer. And further, Isaack was but forty yeares old, a youth …n those dayes; Iacob was about seventy seven yeares of age, and so fitter to chuse for himselfe.
QUEST. VIII. In what sense Mesopotamia is called Abrahams Country, seeing he was borne in Chaldea.
Vers. 4. GOe unto my Countrey and kindred. This Countrey and place of Abrahams kindred is named to be Aram Naharaim, that is, Mesopotamia, vers. 10. where was the City of Nahor, which was Charran, Gen. 28.10. Now Charran in Mesopotamia is said to be Abrahams Countrey: 1. Not that he was borne there, as Ramban, and Paulus Burgens. thinke: for the place of Abrahams birth was Ur of the Chaldees, Gen. 11.28. 2. Neither is it called his Country, because as Tostatus thinketh, he dwelled there a long time, even 60. yeares, till the death of his father, which is a great errour: for Abraham stayed not long in Charran: Eucherius thinketh but one yeare, Pererius not so much, Mercerus some two years, Iunius five yeares: howsoever the time was not long: for Abraham no doubt being called to goe into Canaan, would make no long aboad by the way, nor yet deferre to obey Gods commandement: So then neither Pererius thinketh right,How long Abraham staied in Charran. that Terah lived 60. yeares in Charran after Abrahams departure: for Abraham came not into Canaan till after his fathers death, Act. 7.4. And Tostatus also is deceived, that Abraham with Terah lived together 60. yeares in Charran: for seeing Abraham was but 75. yeares old when he departed from Charran, if he staied there 60. then was hee but 15 yeare old when he came first to Charran,Pererius deceived. which cannot be, for he was then married, Gen. 11.30. But both these errors are builded upon a false ground, that Abraham was the eldest sonne of Torah, and borne in his 70. yeare, whereas the truth is, hee was the youngest, and borne in the 130. yeare of his fathers age, as hath beene before shewed in the questions upon the 11. chapter.
3. Wherefore the solution is this, that Abraham calleth all the region beyond Euphrates his countrey, in respect of Canaan, which was on this side the river: and so Aram, Naharaim, or Mesopotamia, is taken largely, as it comprehendeth Chaldea also, which indeed was Abrahams native countrey: and so S. Stephen understandeth it, Act. 7.2.
QUEST. IX. How Isaack is said not to goe againe into Chaldea, where he was never before.
Vers. 6. BEware that thou bring not my sonne thither againe. 1. Not that Isaack was wholly at the disposing of the servant, but that he should not promise or undertake to bring Isaack thither againe. 2. Though Isaack was never there before in his owne person, yet hee is said to returne thither in respect of his father Abraham, in whose loines he was, who was called from thence: as Gen. 15.16. in the fourth generation it is said the Israelites shall returne thither againe, though their fathers onelyonly, and not themselves had beene there before, Mercer. And in the same sense we may say to such as are borne under the Gospell; Take heed that ye never returne to poperie againe, Muscul. 3. Two reasons especially moved Abraham, not to suffer Isaack to returne into his countrey: because God called him from his fathers house, never to returne thither: and so God promised to him and his seed the land of Canaan: which promise might have beene hindred by Isaacks departure, Perer. Mercer. 4. Iacob went thither to fetch a wife and to returne againe; but if Isaacks wife refusing to come, he had gone himselfe, there was feare of his abiding there still, Mercer.
QUEST. X. Angels ministers and helpers of mariage.
Vers. 7. HE shall send his Angel, &c. 1. This Abraham uttereth not by way of wishing, as Aben Ezra, but he doth confidently assure himselfe of the assistance of Gods Angel, Mercer. 2. Wee see the gentle nature of the Angels, that are willing to yeeld their ministerie and service to us miserable men, Luther. 3. The dignity of marriage is set forth, which is guided and directed by Angels, Mercer.
QUEST. XI. How Abrahams servant is said to have all his masters goods in his hand.
Vers. 10. HE tooke ten camels, and he had all his masters goods in his hand, &c. 1. Wee do not with Rupertus allegorize these words, by the ten Camels understanding the ten commandements, and by all manner of goods, the spirituall gifts which the Apostles carried to the Gentiles. 2. But this is a reason why he tooke ten camels, because all his masters goods were in his hand: as Iun. and the Genev. read: as it is said before, that he had rule over all that Abraham had, v. 2. see the like phrase, c. 16.6. 3. Others doe read, that he carried of all his masters goods with him: either some of every sort, Perer. or all is understood for many, Mercer. but the other reading is better. 4. That conceit of Rasi is but a toy, that he is said to carry of all his goods, because he had a deed of gift as it were of all his masters goods to Isaack: for it is not like that Abraham had yet disposed of all his goods, seeing his children by Ketura were yet unborne, to whom hee gave their portions, Mercer.
QUEST. XII. Of the abundance and necessary use of Camels.
TEn camels. 1. In Hebrew, it is written with G, not C, a Camel, howsoever use hath otherwise obtained in other tongues, Calvin. 2. In those countreys there was great abundance of camels; as wee read, that the Hebrewes overcomming the Agarens in battell, tooke from them fifty thousand camels, 1 Chron. 5.20. there was also great use of them for their swiftnesse, they would goe an hundred mile a day: for their strength, they would beare seven hundred, or a thousand weight: for their hardnesse, they would forbeare drinke sometime eight, yea fifteene daies, ex Iul. Scalig. advers. Cardan. exercitat. 209. num. 2. 3. It appeareth then, that this was a most solemne message, or embassage rather: 1. by the companie that went, (for other servants accompanied him, vers. 32. to guide those camels) by the rich gifts that were carried: by the length of the journey which they undertooke: by the worthinesse of the messenger, the chiefe in Abrahams house, Perer.
QUEST. XIII. Of the city of Nahor.
TO the citie of Nahor. 1. Not where Nahor was borne, but where Nahor (though now dead) had a long time dwelled,Hebrewes fables. as it is like not long after that Abraham with his father Thare came thither. 2. The Hebrewes here faigne a miracle without cause, that Abrahams servant came from home to Charras in a daies journey: whereas they themselves write, that from Hebron thither it was seventeene daies journey: Ptolomie counteth from Beerseba (from whence Hebron was not farre distant) to Charras eight degrees, which make 120. Germane miles, Mercer.
QUEST. XIV. Whether Abrahams servant did well in asking a signe.
Vers. 14. GRant that the maid to whom I say, &c. This asking of a signe was no tempting of God, and it is farre differing from the superstitious conjectures and vaine observations of the Augures and wise men among the heathen. 1. One difference is, as Augustine noteth it, Aliud est mirum aliquid petere, quod ipso miraculo signum sit, aliud hac observare, quae ita fiant, ut mira non fint, &c. It is one thing to aske some strange thing, which by the strangenesse thereof may be a signe, another thing to observe those things which are not miraculous or strange, super Genes. qu. 53. such was the flying of birds, the searching of beasts inwards, which were superstitiously observed by the heathen, being things ordinarie and usuall, and of no speciall note. But that which this servant asketh to be a signe, was a rare and strange thing, and not usually to be expected. 2. Again Lyranus giveth another note: he did not aske a signe by way of divination, sed praemissa oratione petivit signum à domino: but making his praier before he craveth a signe. 3. Further it is to be considered, that he fetcheth not his signe a farre off, sed ex re prasenti, Lyran. in cap. 24.from the present businesse, Calvin. and he seeketh no other conjecture, but from her hospitalitie and courtesie, that shee might be in manners answerable to his master, Chrysost. He therefore desireth no vaine, light or impertinent signe to be given him, but a grave, profitable, and fit demonstration from the manners and behaviour of the woman. 4. He asketh not a signe as doubting of Gods power, or of the veritie of his promises, but he asketh in faith, relying upon Gods providence, not prescribing unto God, but praying, that what God had determined concerning▪ Isaacks wife, might be made knowne unto him: for thus he saith, Let that be shee, whom thou hast ordained for thy servant Isaack: and hereunto he was much incouraged by that saying of Abraham, vers. 7. he shall send his angell before thee, Muscul. Perer. 5. He was also hereunto directed (whether by dreame as Aben Ezra thinketh) is uncertaine, but certainly by the instinct of Gods spirit, Calvin. Mercer. Wherefore in this manner to aske a signe, not of distrust in Gods power, or doubtfulnesse of his promises, but with confidence in God, nor prescribing unto him, but onelyonly desiring to be assured what is his good pleasure: and this to doe, not with any superstitious minde, but with devout prayer, and by the secret motion of Gods spirit, it is no tempting of God at all. But as Augustinus saith of Gedeon asking a signe, Consultatio illa magis quàm tentatio fuit; It was a consultation rather than a tentation.
Now seeing an entrance is made into this question, concerning the lawfulnesse of such ghesses and conjectures, as are made by mens speeches, or behaviour, of things to come, as Abrahams servant desireth here to be informed by the answer and behaviour of the maid, whether she were appointed to be Isaacks wife, it shall not bee amisse some what more fully to discusse this matter.
QUEST. XV. Of the divers kindes of conjecturall and ominous predictions.
THere are then foure sorts of such conjectures and ominous predictions of things to come.Naturall predictions. The first are naturall, which doe for the most part certainly foreshew that which followeth, as the cause producing the effect: as a cloud rising in the west causeth and foresheweth raine: the Southwind heat, Luke 14.55. or the effect doth sometime premonstrate the cause following, as the lightning the thunder, which though it be first seene and perceived by reason of the quicknesse of sight, yet is it last done. These signes and conjectures, it is not superstitious or vaine to observe.
Secondly, there are some humane conjectures, which are taken by the words, behaviour and actions of men: as when the king of Israel had let fall a word, calling Benhadad brother,Humane conjectures, howe lawfull. the messengers tooke it for a good signe, the Latine translation saith, acceperunt pro omine, they tooke it for good lucke, 1 King. 20.22. they thereby gave conjecture of the kings favour. So when the king Ahashuerosh had said of Haman, will he force the queene also before me &c. they tooke this as a signe of the kings displeasure, and covered Hamans face, Esther 6.8. The like in forraine stories is recorded of Tarquinius Superbus, king of Rome, who being sent unto by his sonne Sextus Tarquinius, how hee should use the Gabii, that had received him into their citie, he gave no other answer to the messenger, but topped the heads of the poppies in his garden with his staffe: whereby his sonne perceived his meaning, that he should make the chiefe of the citie lower by their heads. By these humane conjectures, we may ghesse of such things which are in mens owne power and purpose to doe:Livius decad. 1. lib. 1. but otherwise to catch at words and syllables, and to make them as divine oracles, it is a superstitious and ridiculous use: as Cicero giveth an instance, how, when M. Crassus did ship his Armie at Brundusium, one in the haven that brought figs from Cannus a citie in Caria, chanced to crie out, caricas canneas, Cannean figges: Superstitious and curious observations. Cicer. lib. de divinatione.if Crass…s had taken this hint, as a signe of evill lucke, and gone no further, he had not perished, Tullie himselfe condemneth such observations as ridiculous, for then; saith he, by the same reason, pedis offensio, abruptio corrigiae, & sternut amenta sunt observanda, the stumbling of the foot, breaking of the shooe point, sneesing, and other such things, must be observed as ominous; Perer.
The third sort of predictions is divine: which are either uttered by men inspired of God, being well advised and knowing what they say: as Ionathan encourageth himselfe with this signe,Divine predictions how to be discerned. thereunto directed by the spirit of God: that if the Philistims should say, come up unto us, he would take it as a signe, that God had delivered them into his hand, and so it came to passe, 1 Sam. 14.10. Sometime God directeth mens tongues to speake the truth unawares: as Caiphas prophesied, that it was better for one man to die for the people, than the whole nation to perish, Iohn 11.50. yet Caiphas understood not what he said: of this kinde was that direction given unto Augustine, August. l. 8. confess. c. 8.much perplexed within himselfe, what profession of life he should betake himselfe unto, by a voice saying unto him, Tolle, lege; Take up thy booke and read: and then opening the booke hee light upon that place, Rom▪ 13.13. See that wee walke honestly, &c. not in gluttonie and drunkennesse, chambering, and wantonnesse, &c. by reading which sentence, hee was resolved to reforme his life, and to leave his youthfull pleasures.
Diabolicall predicti…s. Lib. 2. in Gen. ad lit. cap. 17.The fourth kind of ominous predictions is superstitious and diabolicall: whereof Augustine giveth his judgement thus: Cum ad decipiendos homines fit, spirituum seductorum operatio est; VVhen it is done to deceive men, it is the working of seducing spirits: such was that conjecture of the priests and soothsayers among the Philistims, that if the arke which they had put into a new cart, went up the way by Bethshemesh, then it is he (that is, the God of Israel,) that hath done this great evill, 1 Sam. 6.9. This indeed came so to passe, and the event answered the prediction, whereby the devill cunningly wrought, that those idolatrous priests and soothsayers should still retaine their credit and estimation: Pausanias maketh mention of the like superstitious observation in the towne of Phare in Achaia, where after the people had consulted with the oracle, their manner was, going away to stop their eares, and the first voyce which they heard afterward, they tooke as a divine oracle, Pausan. in Achaic. Cicero reporteth of Paulus Aemilius, that preparing to goe against Perses king of Macedonia,Cicer. lib. 1. divination. and seeing his daughter sad, and she answering, being asked the reason, because her little dogge called Persa, was dead: saith he, Accipio omen, I take this as a signe of good lucke, my daughter. Such superstitious, curious and vaine observations, are not beseeming a Christian profession: which Sathan useth as meanes to keepe men in a superstitious awe and feare, and to seduce them from trusting in the providence of God.
QUEST. XIV. Why it is said that Rebecca was a virgin, with this addition, and unknown of man.
Vers. 16. A Virgin, and unknowne of man, &c. Lest this might be thought a superfluous speech, because she could not have bene a virgin, unlesse she were unknowne of man, divers interpretations are given. 1. Some thinke that she is called a virgin in respect of her outward habit, and unknowne of man for her chastitie, Cajetan. 2. Others, that because there was a lewd use among the Gentiles, to abuse other parts of the body to their filthy lust, beside the place of virginitie: they thinke shee is called not onelyonly a virgin, but altogether untouched or unknowne in any part of her body, Rasi, Rabbi Salomon. 3. Some, that she was not a virgin onelyonly in body, but unknowne of man, that is, not tempted in her minde of the devill, Origen. hom. 10. in Genes. 4. Some thinke this clause is added, to shew a difference betweene these two words, be…ula and gnalma, which both signifie a virgin: but because the first here used doth betoken a virgin corrupted: as Ioel 1.8. mourne like a virgin for the husband of her youth: therefore it is further expounded, unknowne of man, Leo Castro. in 7. Isai. ex Perer. 5. But this may be a sufficient answer, that the scripture useth sometime a repetition of the same thing in other words, for a more sure demonstration of that which is affirmed: as Augustine saith, firmamentum esse sententiae in repetitione; that the strength of the sentence is in the repetition: and therefore for the more full manifestation of the virginitie of Rebecca, because many goe for virgins that are not, the same thing is twice expressed, Mercer.
QUEST. XV. Of the w…rd almah, that it alwaies betokeneth a virgin.
Cajetan. in 30. proverbior. Proverb. 30.19. expounded.NOw further as touching the word gnalmah, whereas the Jewes to obscure that prophecie, Isay 7.16. a virgin shall conceive &c. doe affirme, that it is sometime taken for a young woman corrupted, as Prov. 30.19. the way of a man with a maid, gnelam: for answer hereunto, 1. We neither will grant with Cajetane, that the word is here taken for a woman, not a virgin, because saith he▪ the way of a man with a virgin may be knowne by the markes of her virginitie, but with a woman not so easily▪ for the wise man speaketh not here of such markes, but of the secret and close meetings of such, which can hardly be known. 2. Neither need wee with Lyranus, to referre it to the incomprehensible mysterie of the incarnation of Christ in his mothers wombe: who expoundeth this place by that of Ieremie, a woman shall compasse a man, Ierem. 31.22. for it is evident by the verse following: such is the way of an adulterous woman, Prov. 30.20. that the wise man speaketh of such lewd practices before. 3. Nor yet doth it fully satisfie to say, that the wise man calleth her a virgin, which though shee bee not so, yet would be so taken, Iunius: for still the objection remaineth strong against that prophecie, Isay 7.16. that virgin should likewise be so taken there. 4. But the best answer is, that he speaketh of such a maid or virgin, whose chastitie or virginitie is in the first attempt violated, (being a virgin till then) and yet would conceale the fact, as though no such thing were done: so that notwithstanding any objection out of this place, Hieroms observation is justified, that gnolam in scripture, is alwaies taken for a virgin uncorrupted, lib. 1. advers. Iovin.
QUEST. XVI. Of Rebeccaes receiving of the gifts.
Vers. 22. THe man tooke a golden abilliment, &c. It may bee questioned how it stood with the modestie of the maid, to take these gifts of a stranger. 1. Some defend it, for that there was no danger, seeing hee was an aged and reverent person of whom shee received them, and it was done in the presence of the whole company that came with him, Perer. 2. Some thinke, that she might take them as …ward or her paines which shee tooke, in watering ten Camels, whereof each, as the Hebrewes … will drinke …en Hydria, or great pitchers full. 3. But the true answer is, that before he gave her these gifts, he had asked of her whose daughter she was, as appeareth in the 47. verse, and it is like she also had inquired of him: so that he resolved upon her in his minde to be the woman appointed for Isaack, and thereupon gave her these gifts, Mercer.
QUEST. XVII. Of the jewell of halfe a shekel weight.
OF halfe a shekel weight. 1. Leaving the Hebrewes conceits,Hebrewes conceits. that this halfe shekel represented that halfe shekel, which the Israelites were taxed at, Exod. 30. the two bracelets, the two tables; the ten shekels, the ten Commandements. 2. The Jewell was not for the eares, but an ornament of the forehead or nose, weighed neither two sickles, as the Latine, nor one sickle as the Chalde readeth, but halfe a sickle. 3. Neither need wee to make it answerable to the bracelets, of ten shekels weight, to say with some Hebrewes, that there was a precious stone in it, that weighed halfe a shekel; or with Vatablus, that because a shekel is not here expressed, but only bechang, halfe, that it weighed halfe the weight of ten shekels afterward expressed: for it may appeare, that where bechang is put alone, there the other word shekel must be supplied, as Exod. 38.26. halfe (a shekel) for a man. 4. Wherefore the proportion was correspondent, that the jewell for the frontlet should be but of halfe a shekel weight, both in respect of the place, which required no cumbersome ornament, and for that it was of gold: an halfe shekel whereof, that is, the 4. part of an ounce might be valued at 14. or 15. shillings sterling.
QUEST. XVIII. Why it is said she went to her mother, not her fathers house.
Vers. 18. THe maid ran and told them of her mothers house, &c. 1. Not that her father Bethnel was dead, as some thinke; for he is named, v. 50. 2. Neither is her mothers house named, because shee might have a step-mother beside, to whom she would not first tell this newes, Cajetane. 3. Neither went she to her mothers house, because her father being old, had committed the government to his sonne Laban. 4. But for that the women dwelled in houses by themselves, it is like she went first to her mother, from whom the rest of the family presently heard it, Mercer.
QUEST. XIX. How the Scriptures which in shew are contrary, may be reconciled.
Vers. 38. THou shalt goe to my fathers house, &c. But Abraham said, Thou shalt goe to my countrey and my kindred, v. 4. and other things beside seeme to be diversly reported, as v. 40. the Lord will send his Angell, and prosper thy journey; but Abraham saith, v. 7. he will send his Angell before thee, and no more: againe, v. 47. he saith, he first asked Rebecca whose daughter she was, and then gave her the jewels: but v. 23. it is s…t downe that hee asked her afterwards. Wherefore to reconcile these and such like places of Scripture, which seeme to be repugnant, certaine rules are to be observed.
The first rule is, that where the difference is in words and not in sense, as in the first place objected, there is no contrariety at all.
The second, that it is no repugnancy, if in one place a matter bee set forth more fully and without circumstances: if one expresse that which another denieth not, but only concealeth, as in the second instance proposed: the difference is not great.
Thirdly, if the order upon some speciall reason bee changed, and that is set downe last, which another hath first, as in the third instance produced, it need give no offence. And these three varieties do often occurre in the Evangelists, which doe rather commend and set forth the truth of the history, than disgrace it: that hereby it may appeare that they did not conferre together, or write all after one manner, of purpose, but in some variety of order and words were directed by the Spirit to write one truth.
Other rules also may be propounded for the reconciling of places of Scripture,Rules to be observed concerning the computation of time in Scripture. which seeme at the first sight to be repugnant, in respect of the divers computation of time. 1. When as one writer doth inclusively account the time, which another doth exclusively; as Luke c. 9.29. saying, that Christ about an 8. dayes after was transfigured, includeth in this number, both primum & ultimum, the first and last day: Matthew saying after 6. dayes, doth exclude these two dayes, making mention of those six that came betweene: sic Augustin. lib. de consens. Evang. c. 56.
2. Sometime the principall part of the time is rehearsed, and the small or odde numbers omitted; as 1 King. 2.11. David is said to have reigned 40. yeares over Israel, 7. yeares in Hebron, and 33. yeares in Jerusalem; whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths, and in Jerusalem, 33. yeares; which make in all 40. yeares, 6. moneths, 2 Sam. 5.5.
3. Sometime, the yeares of a Kings reigne are reckoned, which he reigned alone, sometime those wherein he reigned with another: so Iotham reigned 16. yeares alone, but twenty yeares, counting those, wherein he governed under his Father, 2 Kings 15.5.30.33. Perer.
QUEST. XX. Why Abrahams servant refused to eat or drinke.
Vers. 33. THey set before him to eat, but he said, I will not eat. 1. Hee neither refused to eat, because unusuall meat was set before him, such as hee was not accustomed unto in Abrahams house, as some Hebrewes thinke. 2. Neither doth he deferre till he had spoken his words, that is, said grace, as some interpret: for though, it is not to bee doubted, but that they used in Abrahams house to receive their meat with thanksgiving; yet hee meaneth the delivering of his message. 3. But that is a meere fable, that hee would not eat, because they set poyson before him, to have his goods, which poyson was returned upon Bethuel, who thereupon died: and this fable the Hebrewes would build upon the word sam, Hebrewe… fables.poyson, answerable to the word sume, here used, which signifieth to place or set: for neither were they so poore, that they needed Abrahams goods; nor so unhonest, so to deale with their nearest kinsmans servant: nor yet is there any affinity betweene those two words, the one beginning with samech, the other with shin, Mercer. 4. Neither doth he refraine from eating and drinking, fearing lest afterward hee should not tell a sober tale. 5. But his diligence is commended, who preferreth his masters businesse before his meat and drinke.
QUEST. XXI. Perswasions used by Abrahams servant to further the mariage.
Ver. 35. THe Lord hath blessed my master, &c. 1. The servant beginneth to use perswasions to make a way for the mariage intended: 1. That hee was rich, and not by evill meanes, but by Gods blessing, Muscul. 2. That Isaack was borne of Sarai in her old age, and so not without a miracle, as a man ordained of God for some great matter, Calvin. 3. And lest they might object, why being so rich, he tooke not a wife neare hand, he addeth, that his master gave him speciall charge not to take a wife of the daughters of Canaan, Mercer.
QUEST. XXII. Certaine fabulous conceits of the Hebrewes refused.
IT shall not bee amisse to note certaine fabulous collections of the Hebrewes: 1. Vers. 39. They thinke that Eliezar secretly insinuated, that if hee could not otherwise provide a wife for Isaack, hee would offer his owne daughter: but that Abraham absolutely refused, because he was of the Canaanites. But yet they say that this Eliezar for his faithfull service was taken alive into Paradise, as Isaack came alive from thence: 2. Vers. 42. Where he saith, I came this day to the well: the Hebrewes thinke that he came from Hebron to Charras in a day, which is noted to be seventeene dayes journey: and this day noteth the time not of his departure from home, but of his comming thither, Mercer. 3. V. 47. They note, that he put the jewels so upon her face, that he touched not her flesh, whereas the meaning is, that hee gave her them rather to put them on her selfe.
QUEST. XXIII. Whether Abrahams servant gave the gifts before he knew who she was.
Vers. 47. WHereas before v. 22. he first brought forth the jewels, before hee asked her whose daughter she was, whereas here he first is said to aske her: 1. Neither is it like that he asked her, before he brought them forth: as Iun. Perer. 2. Neither doth he here report it otherwise than it was done, lest they might have accused him of levity, to give jewels to one whom he knew not: as Rasi. 3. But first he brought them forth, and then asked her the question, and after gave them, Mercer.
QUEST. XXIV. Why Laban is set before Bethuel.
Vers. 50. THen answered Laban, and Bethuel. 1. Neither was this Bethuel the brother of Laban, as Lyran. 2. Neither was Bethuel Rebeccahs father dead, as Iosephus. 3. Neither is Labans impiety noted, who taketh upon him to speake before his father: as Rasi. 4. Nor yet is Laban first named, as more excellent in wisdome than his father: as Aben Ezra. 5. But for that his father being old, or sickly, had committed his houshold government to Laban, Iun. Mercer.
QUEST. XXV. The space of ten dayes for Rebeccahs abode how to be understood.
Vers. 55. LEt the maid abide with us at the least ten dayes. 1. She meaneth not (that is, Rebeccahs mother) to have her stay a yeare, or at the least ten moneths, as the Hebrewes, and Onkel…s, for this had bin an unreasonable request, seeing the man made such haste. 2. Neither (the words standing thus, let her abide, dayes, at the least ten,) by dayes, are understood seven dayes of mourning for Bethuel, whom they supposed to have beene dead: for then they would not have requested for seven dayes first, and then for ten, but have begun with the greater request first. 3. Neither is the vulgar reading the best, to joyne the words together, at the least ten dayes: for in the originall, dayes goe before. 4. The best reading then is, let her abide dayes, that is, certaine, or at the least ten, Iun.
QUEST. XXVI. Of the willingnesse of Rebecca.
Vers. 58. I Will goe, &c. 1. Not that she said in effect, I will goe though you will not, as Rasi: for this thought or speech had no… become the modesty of the maid: 2. but rather her obedience to her parents appeareth, to whom she consenteth, Calvin. 3. and her will was no doubt directed by the Spirit of God, Muscul.
QUEST. XXVII. How Isaack dwelled in Beersheba, Abraham remaining in Hebron.
Vers▪ 6…. ISaack came from the way of Beer-lahai-roi, &c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death, as some Hebrewes: for she was not Keturah, as shall appeare 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, Tertul. de vel tand. virginibus.ut uno oculo liberato contentae sive dimidia frui lu…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 be… 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, th… 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 be proved. 2. That hee was set over the whole Church of Christ, is but a friers dreame: all the Apostles were in equall commission: and all were sent immediately of Christ to preach the Gospell, a… my father sent me, so send I you, Ioh. 20.21. that charge of our Saviour, pasce oves, feed my sheepe, will not beare such universall jurisdiction: for neither all Christs sheepe, are committed, only to Peter: and feeding, signifieth not ruling or commanding, but teaching and instructing: a duty (Saint Peter himselfe being Judge, common to all pastors and presbyters: feed the flock, &c. 1 Peter 5.2. 3. Neither is it true, that Saint Peter first preached to the Gentles. 1. for Saint Paul was converted,Not the first converter of Gentiles. Act. 9. before Peter saw that vision. Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus. Galath. 1.15, 16, 17. 2. Saint Peter indeed was both the first and last, that was resolved by vision, of the calling of the Gentiles: but Saint Paul was sure thereof before by revelation, and communicated not with Peter about his vision, before he preached to the Gentiles, Galath. ibid. 3. Neither is it true that Cornelius family was the first, that was called among the Gentiles: for Andronicus and Iunia were in Christ before Paul, Rom. 16.7. who was converted before Cornelius was called. 4. Though the priority of preaching to the Gentiles were yeelded to Peter, yet the superiority goeth not together with it. 5. Lastly, all this being presupposed, yet it is but a simple argument, that is grounded upon types and figures, as this is for Saint Peters supremacy, out of this place.
2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent.
Vers. 4. TAke a wife to my sonne: Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them, in 24. c. Genes. But no such thing can be hence gathered: for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack, but only procured the espousals and promise of marriage: which was not fully contracted and concluded, till they both met, and then the text saith, he tooke Rebeccah and she was his wife. v. 67. Perer.
3. Confut. Against the invocation of Angels.
Vers. 42. O Lord the God of my master Abraham: though Abraham had said to his servant, that the Angell of God should goe before him, v. 7. yet the servant, prayeth not to this Angell, that was appointed to be the president of his journey: but he only directeth his prayer unto God: as the scripture biddeth; Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. 4.10.
6. Places of Morall observation.
1. Observ. Not to sweare rashly.
Vers. 5. ANd the servant said, what if the woman will not come? &c. The servant is very cautelous, and circumspect in taking his oath; lest he should binde himselfe to any inconvenience by his oath, he casteth all doubts afore, and desireth to have the matter explaned to the which hee sweareth. Muscul. so ought wee to bee well advised in taking of an oath: which the Prophet calleth swearing in judgement. Ierem. 4.2.
2. Observ. Our countrey not to be hated, for some abuses therein▪
Vers. 4. THou shalt goe unto my countrey, &c. Abraham hateth not his countrey, though hee knew the same to be addicted to Idolatry: As many doe in these daies, who being runnagates from their countrey for superstition rather than religion, have practised the subversion of Prince and countrey by forrein invasion. Muscul.
3. Observ. All our affaires must begin with prayer.
Vers. 12. HEe said, O Lord God of my master, &c. This servant commending the successe of his businesse and journey by prayer unto God, doth teach us to begin all our actions and enterprises with prayer: as the Apostle saith: I will that men pray, every where lifting up pure hands, &c.
4. Observ. A faithfull prayer hath present effect.
Vers. 15. YEt he had left speaking Rebecca came. Thus the Lord gave present audience to the prayer of his servant, as appeareth by the immediate effect thereof: According to the saying of the Prophet, before they call will I answer, and while they speake I will heare, Isay 65.24. Mercer. So the Angell said to Daniel: In the beginning of thy supplication the commandement came forth, Dan. 9.23. as soone as he beganne to pray, the Lord heard him.
5. Observ. Children must not be brought up delicately.
Vers. 16. SHe went downe and filled her pitcher, &c. Rebeccah was trained up by her mother to doe domesticall and houshold works, she was not brought up delicately: even shee that was appointed to be the mother of Patriarks, Prophets, Kings, had this simple and hard education: which may be a lesson to fathers and masters, not to bring up their children and servants delicately or wantonly: but to bring them to labour in their youth: and children and servants may here learne obedience, not to thinke scorne to doe such homely services, which their parents and masters shall thinke good to require of them, Musculus.
6. Observ. It is lawfull sometime to conceale part of the truth.
Vers. 39. WHat if the woman will not follow me? Here the servant leaveth out in his discretion Abrahams charge given him: Beware that thou bring not my sonne thither againe, vers. 6. as also other speeches of his master: As the Lord that tooke me from my fathers house, &c. for these speeches would have but further offended them, as though Abraham had held them to be a forlorne and wicked people, that he counted it a benefit that God called him out from them, and would by no meanes that his sonne should returne thither, Mercer. Muscul. We learne then that every truth in all places, and upon all occasions, is not to be uttered: as Ieremy thereunto moved by the King, concealed the chiefe matter wherein the King communed with him, and telleth the Princes what he thought good to impart unto them, Ierem. 38.27.
THE SECOND TOME OR PART OF GENESIS: Containing THE HISTORIE OF THE THREE PATRIARKS, ISAACK, IACOB, AND IOSEPH, divided into two Bookes.
The first of Isaack and Jacob, the second of Ioseph.
HEB. 11.20, 21.
20. By faith Isaack blessed Iacob and Esau, concerning things to come.
21. By faith Iacob when he was a dying, blessed both the sonnes of Ioseph, &c.
AMBROS. Officior. lib. 1.
Quid sapientius sancto Iacob, qui Deum vidit facie ad faciem? quid justius, qui ea, quae acquiserat cum fratre divisit? quid fortius, qui cum Deo luctatus est? quid modestius, qui filiae injuriam mallet praetexere conjugio, quam vindicare? What was wiser than holy Iacob, who saw God face to face? what more just, who what he had gotten parted with his brother? what stronger than him, who did wrestle with God? what more modest, who had rather right his daughters wrong with marriage, than revenge it?
VERITAS ❀ FILIA ❀ TEMPORIS
LONDON, ¶ Printed by the Assignes of THOMAS MAN, PAVL MAN, and IONAH MAN. 1632.