Commentary on Genesis and Exodus, Book 1 · Chapter 25

Commentary on Genesis and Exodus · Book 1 · Chapter 25

p. 231CHAP. XXV.

1. The Contents of the Chapter.

IN this Chapter: 1. Concerning Abraham, his second mariage is declared, with the issue thereof, his children, and their gifts, vers. 1. to 6. Then Abrahams yeares, death, and buriall, vers. 7. to 11.

2. Concerning Ismael, his generations or off-spring are expressed, his yeares of life, his place of dwelling, vers. 12. to 20.

3. Of Isaack there is set downe, his time of marriage, the barrennesse of his wife, the remedie by prayer, vers. 20.21.

4. Concerning Esau and Iacob these things are rehearsed: 1. Their manner of conception, vers. 22, 23. 2. Of their birth, 24. to 27. 3. Their divers education, vers. 27, 28. 4. Esau his prophanenesse, in selling his birth-right for a messe of pottage, vers. 29. to the end.

2. The divers readings.

v. 1. Abraham had taken him another wife. H.G. proceeding or adding tooke another wife. caeter.H.G.c▪

v. 2. Zambran, Ioctan, Madal, Sebe. S. Zimran, Iocksan, Madan, Shuah. caeter.

v. 3. The sonnes of Dedan were in holds, tents, and Islands. …. the sons of Dedan, Asshurim, Letushim, Leumim.S.c. C. cor. S.c. C.c. similit. ver. T.G.r. H. app. f. pr. C. inter. H. de. H. det.

v. 4. Gephar, Apher▪ Raga. S. Epha, Epher, Eldaha, caeter.

v. 6. Sonnes of the Concubine. C. of the Concubines. caet.

v. 8. And fainting or wearing away. H.S.C.B. he yeelded up the spirit or died. T.G.P. jagaug, signifieth to faint: gavagh, expirare, to yeeld the spirit: which word is here used.

v. 11. Isaack dwelt by the Well of the living and seeing. H.B. the Well of vision. S. Where the Angell of life appeared. C. Be…r-lahair…. G.P. the fountaine Lahoiro. T.

v. 12. Which Hagar the Egyptian Sarahs maid bare. H. bare to Abraham. caet.

v. 13. These the names of his sonnes. H. of the sonnes of Ismael. cat.

v. 13. Nadbehel, Massa. S. Adbehel, Mibsa. cat.

p. 230S. c. C. cor. T. G.r.v. 18. from Havilah to Agara. C. from Havila to Sur. cat.

v. 18. he died in the presence of all his brethren. H.B.P. he dwelt. S.C. his lot fell. T. G. naphal, signifieth … fall: it must be expounded by that prophecie, Gen. 16.12.

v. 20. of Mesopotamia. H.S.C.B. Padan Aram. T.G.P.

v. 22. why have I conceived? H. C. why am I thus. cat.

they leaped within her.T. G.r. S. c. S. strove together, or beat one upon another: cater. ratzatz, to beat, hurt, or bruise.

v. 23. the elder shall serve the younger. B. G. the greater shall serve the lesse. cater.

v. 25. as a rough skinne. S. H. as a hairie or rough garment: cat. ad…reth, a garment.

S.H.c. H. alt. H. c. C▪S.c.v. 26. held his brother by the heele. H. Esa… by the heele. cater.

v. 27. an husband man. H. a man going into the field. C. a field man, or wilde man: cat.

v. 27. Iacob a plaine man, without deceit. S.H.G. a perfect man: cat. minister of the doctrine of the house. C▪ dwelt at home. S. dwelt in tents. cat.

v. 31. sell me thy birth-right. H. sell me thy birth-right even now, or to day: c…t.

H. det. B.v. 34. pottage of Rice. B. of Lentils: cater. guadash: a Lentill, a red kinde of pulse.

3. The explanation of doubtfull questions.

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

Vers. 1. ABraham tooke another wife. 1. Not giving way unto his lust or of any incontinency, as some of the Hebrewes: as Baal haturim saith, it is a griefe to see a man eat, if he eat not with him: 2. Neither was this done for any such mystery, as Origen supposeth, to signifie the spirituall marriage of the minde with wisdome, which is most ripe in old age, hom. 11. in Genes. 3. And yet this use may be made of Abrahams second marriage, to convince such heretikes as condemne second marriage. Augustin. lib. 16. de civit. Dei. c. 34. as also whereas the sonnes of Abraham by Hagar and Keturah were the greatest adversaries to the Isr…elites, as the Ismaelites, the Madianites: so they which beare the name of the Church as papists and other heretikes are the greatest enemies to the Church of God. 4. But the speciall cause why Abraham married in his old age, was to shew the efficacie of Gods blessing, in increasing him with a large posterity, as the Lord said unto him: I have made thee a father of many nations, Genes. 17.5. Mercer… as also to have a comfort in his olde age, now living a part from Isaack, and having committed over to him the affaires of the houshold, Cajetan.

QUEST. II. How Abrahams body being said to be dead at one hundred yeares, yet was able for procreation at one hundred forty yeares.

BUt whereas Saint Paul saith, that Abrahams body was even now dead, being almost 100. yeares old, Rom. 4.19. how was it not now more dead, being 40. yeares elder, for Isaack was now 40. yeares old, when he married Rebeccah, Gen. 25.20. who was borne in Abrahams 100. yeare.

To this some answer, that Abrahams body was said to be dead only in respect of barren Sarah, Mercer. But that seemeth not to be so: because the Apostle maketh mention together both of the deadnesse of Abrahams body and Sarahs wombe: wherefore I preferre rather Augustines opinion, that Abrahams body though dead in it selfe, was revived by the power of God, not onelyonly for the generation of Isaack, but this strength of nature continued a long time after, for further procreation, Calvin.

QUEST. III. Whether Keturah were Hagar.

Reasons affirming the same answered.CAlled Keturah: some affirme that this was Hagar, upon these grounds: 1. Because the Madianites, which came of Keturah, are called Agarenes, Psal. 83.6. the Ismaelites, Moab, and Agarenes: 1. Chron. 5.19. They made warre with the Hagarenes, with …ethur, Naphish and Nadab, which were the sonnes of Ismael, 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 Ismael: whereof some were called Ismaelites, some Itureans, some Nabeans, &c. Iunius in 1 Chron. 5.19.

2. Keturah signifieth incense, whereby is signified that Hagar all this while living continently, was consecrated to God, as incense: and therefore Abraham, Sarah being dead, sent for her, Lyranus. Answer. Concerning the signification of this name, it skilleth not, but that Hagars name was not changed it may appeare, for that vers. 12. she is called by the name of Hagar still.

3. But it was most fit and beseeming, seeing Hagar had beene Abrahams lawfull wife, and yet living, that he should rather take her than any other, Thomas Anglic.

Answer. Shee was not Abrahams lawfull wife, but his concubine: and seeing she was a bond-woman, there was no reason that she should succeed in a free womans place, and rather because of that mystery which the Apostle noteth: which maketh Sarah and Agar figures of two mothers, one of the carnall sort, the other of the fafthfull and spiritual seed.

4. Therefore Ismael and Isaack are said to have buried Abraham: as being returned to fraternall society▪ Thom. Anglic.

Answer. No such thing can be gathered hereby, that Hagar and Ismael were restored to Abrahams house: but the reason why Ismael only is ioyned with Isaack in performing this last duty is this because p. 231the other sonnes were sent farre away in Abrahams life time into the East country: But Ismael being neare dwelling (for Isaack at this time had his habitation about Hagars fountaine, which she named Beer-lahai-roi, vers. 11.) would not be wanting in this office toward his father.

Wherefore the true opinion is, that this Keturah was some other woman and not Hagar. 1. The words of the text give it: that Abraham proceeded, or added this, and tooke him a wife, Reasons shewing that Keturah and Hagar are not all one▪&c. but if she had beene his wife before, then Abraham had not added or proceeded to doe as it were a new worke, Caje…an. 2. Agar is called by her owne name in this chapter, verse 12. therefore she was not Keturah. 3. Hagar could not be lesse now then 80. yeares old (Abraham being 85. when hee tooke Hagar, and now 140. some. 55. yeares before, and Hagar being supposed then to be 25.) at which yeares it is not like she could bring Abraham so many sonnes: seeing it was a great miracle for Sarah to beare at 90. Tostatius. 4. Abraham is said to have concubines, therefore more than one concubine, namely Hagar: and Keturah is directly said to be Abrahams concubine, 1. Chron. 1.32. Mercer.

QUEST. IV. Keturah not married in Sarahs lifetime.

ABraham had taken him another wife, &c. 1. Abraham did not take this wife while Sarah lived, as some thinke, Calvin. Genevens. in hunc locum: for Moses setteth downe the story in order: and seeing he tooke not Hagar but at Sarahs instance, and because he had no sonne, it is not like, that having two sonnes, he would grieve Sarah with assuming another wife: and where it is objected, that Abraham should have staied a widower 3. yeares, if he married not Keturah till now: this need not seeme strange that he deferreth his second marriage, both because he would first provide a wife for Isaack ▪ and for that he mourned no lesse time for his wife than Isaack did for his mother, who was not comforted over her death, till he married Rebeccah, Genes. 24.67.

Neither need it move any question, whether this Keturah were of the daughters of Canaan:Keturah, whether of Canaan for seeing Isaack of whom the promised seed should come, was provided for, Abraham for this second of-spring which he knew should not increase the people of God, was not so carefull to decline marriage with Canaan, Tostat. Mercer.

QUEST. V. Of the names and countries of Abrahams sonnes by Keturah.

Vers. 2. WHich bare him Zimram… Iosephus thinketh that some of these inhabited the region Tr… glodytis in Africa, which cannot be, because they were sent to inhabit the East countrie,Zimram. Iocksan. vers. 6. as most of them had their seat in Arabia foelix: as may appeare by the remainder of their names, as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix: of Iocksan was named the towne Camasa, in Syria palmyrins, Iun. ex Ptolom. 5. Geograph.

Medan, Midian: of Medan tooke the name the towne Madiania in Arabia foelix, Iun. and the country Madianaea, on the south of Arabia, Hieron. of Midian, the country Madianitis had the name,Medan. Midian. Pererius in a… errour. in the borders of Arabia petraea. Therefore Pererius is in an error▪ which thinketh these two all one country, and confuteth Hierome for distinguishing them, in 25. Gen. numer. 19.

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

Ishbak the founder of Laodicea Scabiosa in Suria: of Shuah came the Saccai, Ishbak. Shuah.inhabiting the East part of Syria, by Batanaea, Iun.

vers. 3. Sheba. There were three almost of this name; one the son of Chus, Sheba.Gen. 10.7. a people inhabiting neere to Persia: another Sheba of Iocktan, of the posterity of Sem, Gen. 10.38. who are thought to inhabit India: the third is Sheba of Keturah, in Arabia deserta, Perer. Iun.

Dedan. There was another Dedan, the son of Raamah son of Chus, Gen. 10.7.1.Dedan. These were two divers people, as appeareth Ezech. 27.15.20. where two nations are rehearsed with their divers merchandise. 2. Neither of these could inhabit so far as Aethiopia in Africa, as Hierome supposeth, for being so far remote▪ they could have no traffike with Tyrus, as the Prophet sheweth, Ezech. 27.3. It is evident, that the Dedaneans were not farre from the Idumeans, Ier. 49.7, 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmiren…, Iun.

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

Hepher: Of him Iosephus would have Africa so called: which is not like,Hepher. seeing all these are said to dwell in the East countries: and yet there is no great probability, that it should be called Africa of Afer the son of the Lybian Hercules, Perer.

The rest of the posterity of Keturah, either were no founders of severall nations, or their seats are unknowne: only this generall direction we have, that they setled themselves towards the East in Arabia, or Syria, not farre off one from another.

p. 232QUEST. VI. Of what goods Isaack was made heire, and why.

Vers. 5. ABraham gave all his goods to Isaack. 1. Abraham had no lands or possessions to give to Isaack: for he possessed nothing but certaine wels of water, and the grove which he planted in 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 Isaack as sheepe, beeves, silver, gold, maid servants, men servants, wherein Abrahams substance consisted, Gen. 24.35. Abraham was greatly encreased in all these things, 90. yeares before his death, when Lot and he for their greatnesse were constrained to divide housholds, Gen. 13. and such was Abrahams greatnesse, that even kings, as Abimelech, desired his friendship, Gen. 21. 3. Hee made Isaack heire of all this, both because he was the sonne of Sarah his first and chiefe wife, and because God had declared Isaack to be Abrahams heire, Perer.

QUEST. VII. The difference of lawfull and unlawfull copulations in Abrahams time.

Vers. 6. TO the sonnes of the concubines. Wee see then, in Abrahams time there was a difference betweene wives and concubines, and that all copulations were not lawfull: as Cicero noteth, that in the beginning, there was a time, when men lived as beasts, &c. nemo legitimas viderat nuptias▪ … certos quispiam inspexerat liberos, &c. no man knew what lawfull marriage was, nor did acknowledge his owne children▪ Cicer. in prooem. de invention. Well might this brutish fashion be received among the heathen, but in the church of God among the faithfull it was not so: but even then, when as yet no positive lawes were made to restraine unnaturall lusts, and unlawfull conjunctions in marriage, they were a law to themselves, and made a great difference betweene honest marriage, and unhonest lust.

1. In Abrahams time, it is evident that there was a distinction betweene a wife and a concubine: Sarah was Abrahams wife, Hagar his concubine: hereof more shall be said in the next question. 2. They made a difference betweene marriage with a free woman and a bond-woman, as Hagar the bond-woman with her sonne was cast out. 3. That age discerned betweene matrimoniall acts and adulterous: Abimelech confesseth adulterie, that is, commixtion with another mans wife to be sin, Gen. 20. 4. Another difference was made betweene marriage and fornication, Gen. 34.32. Should he use our sister as a whore? so the sonnes of Iacob answered their father. 5. Betweene lawfull marriage and unlawfull copulation with the fathers concubine, or sonnes wife: as Ruben was accursed because he lay with Bilha his fathers concubine, Gen. 35.22. and Iudas having committed the like fault with Thamar his daughter ignorantly, would doe it no more, Gen. 38.26. 6. A great difference they made betweene voluntary commixtion, and violent forcing: therefore Simeon and Levi were incensed against the Sichemites, because Sechem had forced their sister, Gen. 34.2. Perer.

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

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

1. There are foure principall differences betweene a wife and a concubine: the wife was taken solemnly with espousals, contract, consent of friends: as Iacob tooke Lea and Rachel, so did he not Zilphah and Bilhah: the wife was taken into the house to be the mother of the family, and governesse of the house; the concubine was a servant still of the family, as Hagar was to Sarah: the wife was taken as an inseparable companion to the husband during his life, the concubine might bee put away, as Hagar was from Abraham: the wife was chosen, whose issue should onelyonly be heires of the house, but the sonnes of the concubine inherited not: as the sonnes of Gilead said to Iephtah, Thou shalt not inherit in our fathers house, for thou art the sonne of a strange woman, Iud. 12.2.

2. Now where all these properties concurred, she was properly and truly a concubine: such an one was Hagar, who was neither contracted to Abraham by any solemne espousals, nor yet had the government of the house, but was at Sarahs checke, neither continued shee all her daies with Abraham, nor her sonne admitted to be heire.

Keturah in what sense called Abrahams concubine.3. But where all these properties are not seene together, but some one of them, there sometimes shee that is the wife, by a certaine abuse of the word, …s called a concubine: as the Levites wife, before shee was yet solemnly espoused unto him with consent of her parents, is called his concubine, Iud. 19.1. for as yet she did commit fornication with him: but afterward having her fathers consent, he is called his father in law, vers. 4. so here in this place Keturah is called Abrahams concubine, for that her children were not admitted to be heires with Isaack: but otherwise she was Abrahams lawfull wife. And for the same reason, sometimes a concubine is called a wife, as Zilpah and Bilhah are said to be Iacobs wives, Genesis 37.2. because their children were coheires with the rest, and fathers of the tribes.

Hagar otherwise Abrahams concubine, than Keturah.4. There appeareth then great difference betweene Hagar and Keturah: Hagar was neither solemnly taken to be Abrahams wife, but given him onelyonly for procreation, and while Sarah Abrahams lawfull wife was yet living, shee remained a bond-woman still, and was not made free: she was cast out of the house: But Keturah was solemnly taken to be Abrahams wife, she was a free woman, Sarah was now dead, she left not Abraham while she lived: wherefore Keturah was not properly Abrahams concubine, but for that reason onelyonly before alleaged. But Hagar was verily his concubine, as Leo well determineth; Aliud est uxor, aliud concubina, sicut aliud ancilla, aliud libera, propter quod Apostolus ad manifestandum harū p. 233personarum diseretionem testimonium ponit, ex Genes. &c. A wife is one thing, a concubine another: a free woman is one thing, a bond another: and therefore the Apostle to shew the difference of these persons, doth alleage a testimony out of Genesis, where it is said to Abraham, Cast out the bond-woman and her sonne, for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. & citatur par 2. c. 32. q. 2. c. 12. & concil. Triburiens. c. 38.

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

ABraham gave them gifts, and sent them away from Isaack, &c. The reasons of Abrahams so doing are these: 1. because that countrey was not like to hold them, Abraham knowing that his seed should exceedingly multiply, Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren, as for that cause before, Abraham and Lot were separated, Calvin. 3. lest that Isaack and his seed might have beene corrupted by their evill manners, and false worship, whom Abraham did foresee, not to belong to the people of God, Perer. 4. The greatest reason of all was, because the inheritance of that land was promised to Isaacks seed, which he would not have disturbed by his other sonnes, Muscul. Mercer.

QUEST. X. What East countrey Abraham sent Keturahs sonnes into.

SEnt them Eastward to the East countrey, &c. 1. Not Eastward in respect of Isaacks dwelling, for some part of the land of Canaan was so towards the East. 2. nor yet Eastward in respect of the situation of the world: for so India is counted in the East, whither indeed Hierome thinketh that they were sent: but it is not like that Abraham would send his sonnes so farre off. 3. They were then sent into the East countrey in respect of Palestina, as into Syria, Arabia, where the Ismaelites, Idumeans, and Midianites inhabited: which countries in the Scripture are usually called by the name of the East: as Iacob going into Mesopotamia is said to goe into the East country, Gen. 29.1. Balaam came from Aram out of the mountaines of the East, Num. 23.7. Iob also is said to have beene the greatest of all the men of the East, Iob 1.3, 4. Into these East countries they were sent, not because the people there were addicted to art magicke, whereunto Abraham saw his sonnes inclined, as the Cabalists coniecture: but it is like that those countries to the which he sent them, were as yet vacant and unpeopled, Mercer.

QUEST. XI. Of the computation of the yeares of Abrahams life.

Vers. 7. THis is the age of Abrahams life, 175. yeares: Pererius upon this place gathering into a summe the storie of Abrahams life, falleth into many apparent errours in Chronology, which briefly shall be noted. 1. He saith, that Abraham was borne in the seventy yeares of his father Terahs age: whereas it is cleare, seeing Araham in his fathers two hundred and five yeare, was seventy five yeares old, Gen. 11.32. & 12.4. that he was borne in the hundred and thirty yeare of his fathers age. 2. As one absurdity being granted, many follow, and one errour breedeth many: so upon this false ground he buildeth other uncertaine conclusions, as that Abraham was borne after the flood, 292. yeares: whereas he was borne 60. yeares after, an. 352. after the flood: for so long after is the 130. yeare of Terahs age. 3. He saith,Pererius noted of manifest error in Chronologie. that Noah died in the 58. yeare of Abrahams age, whereas Noah died 2. yeares before Abraham was borne. 4. Further he affirmeth, Terah Abrahams father to have died in the 135. yeare of Abrahams life, whereas he must end his life sixty yeares before, in the seventy five of Abrahams age: for so old was Abraham when he went out of Charran: whence he departed not till the death of Terah, Act. 7.4. 5. He proceedeth further in this his new coyned Chronologie, that Abraham died in the 467. yeare after the flood, and 2123. yeares after the creation, whereas it was the 527. yeare after the flood, and 2183 yeares from the beginning of the world, wherein Abraham left his life. 6. Further he saith, that Abraham left S…m alive behinde him: whereas it is certainly gathered, that S…m died 25. yeares before, in the 15…. yeare of Abrahams life, and 502. yeares after the flood, Genes. 11.11.

QUEST. XII. How Abraham yeelded up his Spirit.

Vers. 8. HE yeelded up the spirit and died, &c. 1. Though the word gav… rather so signifieth, expirare, to give up the ghost, than deficere, to faint: Hieromes reason is not so good,Hier. tradit▪ Hebraic. i… Gen. 25.Gen 25 quia non co… venit Abraha deficere, it was not fitting that Abraham should faint and decrease: for no morall decreasing or fainting is here spoken of, but onelyonly naturall. 2. Neither is this word, which signifieth to yeeld up the Spirit, used onelyonly of the just, as Rabbi Salomon and Lyran…: for the same is uttered of the old world, Gen. 7.21. all the flesh yeelded the breath: and of Ismael, vers. 17. of this chapter. 3. Neither is Oleasters reason sufficient, why we should read rather he fainted, than yeelded up the spirit, because it followeth, he died: and so the same thing would be twice expressed: for this expiring or yeelding up of the spirit, sheweth the facility and easinesse of his death: as the word following betokeneth the thing, that he dyed; so this declareth the manner: not that he dyed without any sicknesse, or griefe, as Aben Ezra: for the faithfull are not exempted from the common condition of mankind, Vatah. but it sheweth that he willingly rendred up his soule into the hands of God, Calvin. 4. Cajetanes collection is not here to be refused, that three things are set downe by Moses concerning Abrahams departure: 1. that he dyed, that is, was dissolved, which belongeth unto the whole man, as consisting of body and soule: 2. that hee was buried, which concerneth his body: 3. that he was gathered unto his people, in respect of his soule which was joyned to the blessed company of the Saints: Cajet. in hunc l…um.

p. 234QUEST. XIII. How Abraham died in a good age, and full of yeares.

IN a good age, satisfied or full of daies. 1. In that Abraham is said to have died in a good old age, whereas many before him were of longer life, and much elder, of whom this phrase is not used: Philo gathereth, that it was not the old age of his body, but his perfection of vertue, that made a good old age: Disce soli viro bon… contingere senectutem bonam: Know, that onelyonly a good old age happened to a good man: sic etiam Calvin. 2. Hee was full: because daies is not added in the originall, the Hebrewes gather that he was full, not onelyonly of daies, but of all other blessings, ex Mercer. and he was satisfied with daies, as not desirous to have his life prolonged, Calvin. Thus even some among the Heathen were sat…e with daies: 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 childe againe, and to cry in the cradle, I would refuse it, Cicer. de senectus. Therefore Abraham was in another sort full of daies, because his daies were full of vertue: hee had not spent his life in vaine, but as Apelles the cunning painter was wont to say, nullus dies sine linea, no day without a line: and Titus the Emperour, if any day had passed, wherein he had not done some good, would say to his friends: Diemperdidi, I have lost a day: so no doubt Abraham did passe over his time in fruitfull workes, Perer.

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

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

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

Vers. 8. ANd was gathered to his people. 1. This people are not the sunne, moone and starres, or the invisible idaea, or formes, according to the which, these sensible things were made: or the foure elements, of the which the bodies of men are compounded, as Philo imagineth: these are but Platonicall conceits:Phil. in libr. qui… rorum divi. …ar. sit hares. August. quaest. 268. in Gen. and who seeth not how unproperly the name of people agreeth to any of these? 2. Neither with Augustine, by people doe we understand the society and company of Angels: for Ismael also is said, vers. 17. to be gathered to his people. 3. Neither can it bee applied to Limbus patrum, where all the just men were from the beginning of the world, as Lyranus, Rupertus: unlesse they will say, that Ismael also went into the place of just men, who was also gathered to his people: and whereas they make Limbu… patrum, a member of hell, a place of darknesse, Abraham went not thither: seeing Abrahams besome was a place of rest and joy, where the Angels were, for they carried Lazarus soule thither. But these blessed spirits are Angels of light, and not of darknesse. 4. We also refuse Burgensis conceit, who noteth a difference of phrase in the old and new testament, when the Scripture speaketh of the dead: they are said, that die in the new testament, to die in the Lord, which phrase is not used of any in the old testament, because they were not admitted ad beatificam Dei visione…, to the blessed presence and sight of God. Contr. Indeed I grant, that after the manifestation of the Messiah to the world, the Scripture speaketh more clearely of the faithfull departed in the new testament, because the Messiah was then come: but not for any such cause pretended: for even the soules of the faithfull departed in the old testament, did enjoy the presence of God, as David saith, I shall behold thy face in righteousnesse, and when I awake, be satisfied with thine image, Psal. 17.15. he doubted not but that his soule first apart should see God, and then both body and soule in the resurrection: and the Scripture speaketh evidently, that Abraham, Isaack, and Iacob, did live with God: for of them God is called, who is not the God of the dead but of the living, Matth. 22.32. 5. Neither this phrase, to be gathered to his people, doth only signifie to be in the state of the dead, and equivalent to that phrase, to sleepe with their fathers, which is spoken of the wicked, as well as of the righteous: as idolatrous Ahaz is 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 needlesse. 6. Wherefore beside this sense, this phrase doth further shew the divers state of the soule after this life, that both Abraham had his people, the just and righteous, to whom he was gathered, as also Ismael his: that the soules which goe hence are not solitary and alone, but goe as it were from one people to another, from one city to another, Luther, Calvin, Perer.

QUEST. XVI. Why Ismael is joyned with Isaack in the buriall of his father.

Vers. 9. HIs sonne Isaack and Ismael buried him, &c. 1. Isaack is set before Ismael, not as though he had repented him of his presumption against Isaack, and gave him the prioritie, as the Hebrewes imagine: but Isaack is preferred before Ismael for the dignity of his prerogative. 2. Neither doth this shew that Abraham had called Ismael home againe, after he was cast out: for that had beene against the counsell of God, that the bond-woman with her sonne should bee cast out. 3. But it is like p. 235that Abraham being sicke and wearing away sent for Ismael, dwelling not farre off, and reconciled him and Isaack, Mercer.

QUEST. XVII. How Isaack was blessed after Abrahams death.

Vers. 11. AFter the death of Abraham God blessed Isaack, &c. 1. We refuse here the fond conceit of the Hebrewes, that Abraham blessed not Isaack because of Esau which should come of him; and therefore God and not Abraham is said to blesse Isaack: for although no expresse mention be made of Abrahams blessing Isaack, it is not to bee thought, that Abraham omitted it: and seeing God blessed Isaack, Abraham had no reason to withhold his blessing. 3. This blessing of Isaack was rather spirituall than temporall, for Isaack was married twenty yeare… before he saw his posterity, or had any children borne: whereas Ismael begat twelve Dukes: Isaack therefore with patience expected Gods 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 Isaack is blessed after Abrahams death, Mar…ret.

QUEST. XVIII. Of the dwelling of Ismaels sonnes.

Vers. 13. THese are the names of the sonnes of Ismael, &c. Nebaioth, Nebaioth▪ Kedar. Adbeel. Mibsam. Mishma. Dumah. Massa. Chadar. Thema. Iethur. Naphish. Kedma▪of whom came the Nabathaei in Arabia Petraea, and Napathaei, in Arabia foelix, or the happie: of Kedar, the Kedarens, as Lampridius, or Cedraei, as Plinie calleth them, in Arabia petraea: of Adbeel the Adubeni or Agubeni, with Ptolomy in Arabia the happy: of Mibsam, the Mnasemanenses in Arabia the happie: of Mishma the Raabeni, in Arabia the desart, where Ptolomie placeth the towne Zagmais: of Dumah the Dumaei, betweene the Adubenes and Raabenes, where is the towne Dumetha: of Massa, the Masani, neare to the Raabenes: of Chadar the Athritaei: of Thema the Themanei, in Arabia foelix, where is the towne Thema: of Iethur, the Itureans in Coelae-Syria: of Naphish, the Nubaei Arabians, neare 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 Massorites curious observation.

Vers. 14. MIsma, Dumah, Masha: 1. Of Dumah and Masha mention is made, Isay 21.11. where some translate masha, burden: in the same place also Thema is mentioned, verse 14. another of the sonnes of Ismael here rehearsed. 2. The Massorites doe 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 heare, the second of dum, which is to keepe silence, the third of nasha, to beare, doe signifie the three principall things that make a quiet and good life: to heare, to keepe silence, to beare: but these notes are too curious, Mercer.

QUEST. XX. Why mention is made of Ismaels age.

Vers. 17. THere are the yeares of the life of Ismael, 137. yeares: The Hebrewes thinke that Ismael a wicked mans age is recorded for this end, that we may have a perfect account of Iacobs yeares: for if Ismael died the same yeare that Iacob went from his father, unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban, as the Hebrewes thinke, which is not like, he shall want 14. yeares of his age; as they further gather thus: Iacob was 63. yeares old when he fled from his fathers house because of Esau, his father being then 123. years old, and Ismael 137, 14. yeare elder than Isaack: then he served 14. yeare before Iosephs birth: Ioseph was 30. yeare old when he stood before Pharao: then followed 7. yeares of plenty, and two yeares of dearth, when Iacob went downe to Egypt: all maketh but 116. yeare: But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old: the 14. yeares wanting they imagine Iacob to have spent in Hebers house.

But this computation of the Hebrewes faileth many waies. 1. Heber was dead long before Iacobs 60. yeare: he died some 4. yeares after Abraham, in the 19. yeare of Iacobs age, as may be gathered thus:The Hebrewes cōfuted, which say Iacob was 14. yeares at Hebers house. Heber was borne 67. yeares after the flood, Gen. 11. v. 10. to 15. and lived 464. yeares, which make together 531. yeares after the flood, and Abraham died 527. yeares after the flood, as is before shewed, quest. 11. 2. It is also an uncertaine conjecture, that Ismael died the same yeare that Iacob went toward Mesopotamia, neither can it be proved. 3. These 14. yeares may be otherwise supplied: if we say that Iacob might be 14. yeares in Labans house before he served for his wives, Mercer. or, which is the more likely, that Iacob was 77. yeares old, before he went out of his fathers house, Concent. 4. Therefore for this cause is mention made of Ismaels age, who is the onelyonly evill man, whose whole age is recorded in Scripture, but to shew the fulfilling of Gods promise, who condescended to Abrahams request, that Ismael might live in Gods sight, Genes. 17.18. for so the Lord endued him with long life, and blessed him with much prosperity and an honourable issue.

QUEST. XXI. How Ismael 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 Ismael did issue out or fall upon all his brethren, as the word Naphal signifieth, whereof commeth the word Nephilim, Giants, Muscul. 2. Neither, that hee full, that is, died, Aben Ezra. 3. Or that he died before his brethren, that is, his sonnes in a full age, Lyran. 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 seeme to be coact, as Calvin thinketh; the word also signifieth, to p. 236he, Iud. 7.12. so that this is the sense, that he lay, that is, dwelt, as the Septuagint and Chalde translate, before his brethren; that is, he bordered upon them, his brethren the sonnes of Keturah; not he onelyonly in person, but his posterity, inhabiting this large countrey, whereof the desart 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, Assiria on the North, so that this sheweth the accomplishment of that prophecie, Gen. 16.12. he shall dwell in the presence of all his brethren, Mercer. Iun.

QUEST. XX. Why Isaack is againe said to be the sonne of Abraham.

Vers. 19. THese are the generations of Isaack, Abrahams sonne, &c. 1. Although the birth of Iacob and Esau was long before Ismaels death; for at that time Ismael was but 74. yeares old; 14. yeare elder than Isaack, who was 60. at the birth of his children; but Ismael lived in all 137. yeare; yet Moses finisheth and knitteth up briefly the story of Ismael because he maketh haste to set downe the story of Isaack and Iacob, the Patriarkes of the Church and people of God. 2. Yet hee dwelleth not long in the history of Isaack, handling the life and acts of Iacob, in the most part of this booke behinde, and as it may appeare for these reasons: 1. Because all the children of Iacob, the twelve Patriarkes, were founders of the visible Church;Why Moses is larger in the history of Iacob, than of Isaack. whereas Esau came of Isaack. 2. For that greater variety of temptations and changes happened to Iacob, than to Isaack, wherein he shewed experiment of his vertue. 3. More excellent visions were manifested to Iacob, than to Isaack, six in all, Genes. 28.2. Genes. 31.3. cap. 32.4. and 5. chap. 35.6. Gen. 46. whereas two onelyonly were revealed to Isaack expressed c. 26. ex Perer. 3. Isaack is here againe called the sonne of Abraham, not because some sorcerers of that time held him to be Abimelechs sonne, and therefore to put the matter out of doubt, hee is againe repeated to be Abrahams sonne; thus the Hebrews conjecture; but because Genealogers must beginne from the first famous author, or father, Moses beginneth with Abraham, to whom such large promises were made concerning his seed.

QUEST. XXI. Why Isaack staid three yeares after Sarahs death for Rebecca.

Vers. 20. ISaack was 40. yeare old when he tooke Rebecca to wife, &c. 1. The Hebrewes doe but fable, that Rebecca was borne about Sarahs death, and that Isaack stayed for her 3. yeares 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 beene then borne, Isaack must have stayed longer for her than 3. yeares: Rasi thinketh Rebecca was then 10. yeare old, and that Isaack stayed for her three years more; but it is more like that she was then 30. yeares of age, ten yeares younger than Isaack, as Sarah was to Abraham, Mercer. 2. Rupertus allegorie also is but forced, that as Sarah died 3. yeares before the marriage of Isaack and Rebecca, so from the baptisme of Christ three yeares before his passion, the law began to die. 3. Mention is here made of Bethuel and Laban, to shew the grace of God toward Rebecca, that was a rose between two thornes, having a superstitious both father and brother, Muscul. as also Laban is brought in, to make a way for the storie following, whose daughters Iacob 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 countrey of Aram. 2. Neither because Padan in the Syrian tongue signifieth a paire, is it so called, because there were two countreys of Syria, or Aram; Aram Soba, and Aram Naharaim, or Mesopotamia; and the name of Padan to be given to Mesopotamia, as the chiefe. 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 townes, one situate by Euphrates, the other by the river Chabora, Iunius ex Ptolem.

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

Vers. 21. BEcause she was barren: We finde 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 Iohn Baptist: the reasons are yeelded to be these: 1. That we might know genus Israeliticum non naturali successione, sed gratia esse multiplicatum; that the Israelites were multiplied, not by naturall 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 beleeve 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 qualifie the excesse of Isaacks love by this meanes, Calvin.

QUEST. XXIV. Why and how long Isaack 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 himselfe, because of Gods promise made to Abraham, Gen. 21.17. I will greatly multiplie thy seed: and therefore he prayeth for Rebecca. 2. It is not like that hee continued in this prayer twenty yeares, so long as Rebecca was barren, as Chrysostome thinketh, hom. 49. in Gen. for some experience Isaack first had of her barrennesse, which could not be immediately after their marriage. 3. Neither as Rasi, did hee expect ten yeares, (as Abraham so long tooke triall of Sarah before hee p. 237tooke Hagar, and hereupon the Hebrewes after ten yeares triall of barrennesse doe take liberty to repudiate their wives:) for the ten yeares, after the which Sarah gave Hagar to Abraham, are to be counted not from their marriage, but from their comming into Canaan. 4. The time therefore cannot be presently set how many yeares Isaack 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 alway to be present when he prayed, or that they prayed together, one in one corner, the other in another, as the Hebrewes: but the meaning is, that he prayed in the behalfe of his wife: though it is not unlike but that sometime they prayed together.

QUEST. XXVII. Why Isaack did not thinke of second marriage, as Abraham tooke Agar.

NOw Isaack seeing his wife to be barren, did not take unto him another, to have children by, as Abraham did Hagar. 1. Not as the Hebrewes 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. yeares, taught Isaack with like patience to wait upon God. 3. And Abraham himselfe might shew some dislike of his forwardnesse in taking Hagar, Mercer. 4. And beside the case herein was unlike, because Rebeckah made no such offer to Isaack, of another to beare in her stead, as Sarah did to Abraham, Perer. 5. And notwithstanding that Isaack onelyonly had Rebeckah, Abraham two other beside Sarah, he is not to be simply preferred before Abraham: for as Augustine well determineth this question,August. lib. 16. de civit Dei, c. 36. 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 Isaack exceeded Abraham, yet he in measure of faith and obedience did goe beyond him.

QUEST. XXVIII. Whether Gods purpose is furthered by prayers.

THe Lord was intreated of him, and Rebeckah conceived. Although the Lord promised to multiplie Abrahams seed by Isaack, and that Iacob was predestinate of God, and therefore Gods purpose could not but stand; yet here it seemeth to be effected by Isaacks prayers, that Rebeckah should conceive: because Isaack had no certaine promise whether by Rebeckah, or at what time he should be increased. For answer hereunto: 1. We say not with Thom. Angl. that Gods counsell and predestination is conditionall: Deus non praedestinat talia absolute, sed sub congruis conditionibus; In cap. 27. Gen▪God doth not predestinate such things absolutely, but under certaine conditions. For Gods purpose of election and predestination is without any condition: as the Apostle saith, That the purpose of God might remaine according to election, not by workes, but by him that calleth, Rom. 9.11. Gods election standeth not by any condition, in him that is called, but by the will of the caller. 2. Neither doe we thinke, praedestinationem sanctorum praecibus juvariposse, The effect of Gods predestination, whether merited, helped, or caused by prayer, and other labours of the Saints.quoad effectum, licet impediri non possit: that Gods predestination can be helped in respect of the effect by the prayers of the Saints, though it cannot be hindred: which is the opinion of Thomas Aquinas, 1. par. qu. 23. ar. 8. for the Apostle saith, Who was his counseller, or who gave unto him first, and he shall be recompenced, Rom. 11.35. As neither God was assisted in his eternall counsell, neither can he be helped in the execution thereof. 3. Nor yet doe we allow that saying of Gregorie; that God so predestinates eternall 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 workes, Rom. 11.6. therefore workes as causes cannot be subordinate to election of grace. 4. Yet seeing as God hath predestinated the end, so he hath ordained the meanes 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 meanes 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 wee should be holy, Eph 1.4. So Ambrose upon these words of the Apostle, who hath saved us, &c. not according to our workes, but according to his owne purpose and grace, 2. Tim. 1.9. thus inferreth: Quomodo redint egraretur, praedestinavit, quo tempore, per quos, qua ratione 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 meanes he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by Gods grace this gift is bestowed through faith in Christ. So in this place Isaacks prayer is not the condition, cause, or helpe of Rebeckahs conceiving but even Isaacks prayer was as wel preordained of God, as Rebecahs bearing: God appointed that Isaack should pray, and that Rebeccah thereupon should conceive: and as Gods purpose for the conception of Rebeccah could not be altered, so also Gods prescience concerning the stirring up of Isaack to pray to the same end, could not be deceived.

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

Vers. 22. THe children strove together, &c. 1. They did not exultare, leape, as Ambrose readeth, nor gastire, skip, as Augustine, o… Iudene, play, as Hierome: Lib. de Isaach. c. 4. lib. 16 de civit. Dei, c. 35. trad…t. in Gen.but the word signifieth to beat one upon another, as is shewed be side upon 2. Which motion was neither naturall, as Aristotle saith, that male children doe 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 Rebeccah p. 238was so affected with the strangenesse of it, Calvin. as also for that it portended two kinde of people, that should one strive against another, Perer.

QUEST. XXX. Why Rebeccah 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 Rebeccah consulted with God.

Vers. 22. SHee went to aske the Lord. 1. Shee neither tooke a journey for her health sake: as Aristotle giveth advice, that women with childe, 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 goe to Sem, who was dead ten yeares before, nor to Heb…r, who dwelt too farre off, as the Hebrewes thinke. 3. Neither yet was there any Priest, to whom she should resort, as Chrysost. 4. Not yet need she goe to any Prophet, as Oleaster, her husband being a Prophet. 5. Nor yet is it like she went to Melchisedeck, to Mount Moria, as Eusch. Gennad. which was too far a journey of three daies at the least, Gen. 22.4. for a woman great with childe to take in hand: and if Sem were Melchisedeck, he was not then alive. 6. Neither need she goe to any of the altars, which the Patriarkes had made to aske counsell of God, seeing God was every where present to the prayers of the faithfull. 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 dreame or a vision, as she had seene her friends to doe in her owne countrey: sic author histor. scolastic. in Gen. c. 66. for she was farre from such superstitious toies, ex Perer. 8. Nor yet did she consult with God by Abraham then living: as Aben Ezra, Iun. for this oracle was given her by Gods owne mouth, rather than mans, 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 waies they used to consult with God in Israel.

FOure waies they used to aske counsell of God in Israel: 1. Beside the casting of lots, which was but seldome used, as by Iosua, in Achans cause, Iosua 7. and by Samuel at the election of Saul, 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan, 1 Sam. 14. there were three waies beside to aske counsell of God, which are mentioned together, 1. Sam. 28.6. by dreames, urim, and prophets; 2. The second way was by dreames and visions, as the Lord spake to the elder Patriarkes: but this way God seldome 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 seeke unto the prophets, as Saul went to Samuel, 1. King. 9. Ieroboam sent his wife to Ahiah the Prophet, 1 King. 14.How the will of God was revealed to the Prophets. These Prophets had such matters revealed unto them three waies: 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 Eliah, 2. King. 1.15. 3. Sometime the Prophet presently gave no answer, but waited upon God by prayer, as Dan. 9. or stirred himselfe 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,How the Lord answered the priest by his Vrim or Ephod. who asked counsell of God for them by his Vrim: as Abiathar applyed the Ephod for David, 1. Sam. 23.9. & 30.7. Now the Priest received answer by the Ephod: not as the Hebrewes fable, by finding written in the foulds and pleats of the Vrim, the sentence or answer of God: nor as Iosephus supposeth, by the extraordinary shining of the stones in the Vrim: which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time, 3. antiquit. Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests: and more than two hundred yeares before Iosephs time, who lived vnderunder Domitian, were such gifts of prophecying ceased: as under Iudas Maccabeus, 1 Maccab. 4.46. yea long before that the Church complained, We see not our signes, there is not one prophet more, Psal. 74.9. And further, the Scripture would not have beene silent, in setting downe such a miraculous gift. Therefore God did otherwise reveale unto the priest, and inspire him with the knowledge of his will, by the illumination of his minde: 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 lesse. 1. The Hebrewes apply this text against the Empire of the Romans: whose Emperors they say came of the Idumeans, as Iulius Caesar, & the rest that succeeded him: who though they held the Iewes in subjection, in the end should be destroyed, sic David Kimhi, Rabbi Salomon, ex citat. Perer. 2. But the right literall meaning is of the Idumeans, and Israelites, the posterity of Esau and Iacob: for so we read that the Idumeans were subdued unto Israel by King David, 2. Sam. 8.14. and so continued to the reigne of Iotham, Mercer. 3. Neither were the Israelites onelyonly superiour in temporall dominion, but also in spiritual blessings: for they were the visible Church of God, Edom was cut off, Calvin. 4. Spiritually these two people doe signifie the carnall Iewes, subdued unto the Christians; being yet themselves the elder people, August. lib. 16. de civitat. c. 25. Againe, by the striving of Esau and Iacob in their mothers wombe, is signified the continuall fight in the wombe of the Church, betweene the true and carnall professors, which are said to be the greater, because they are more in number: but as the greater here did serve the lesse, so the wicked, while they persecute the righteous, quibus nocere volunt, pr…sunt plurimum, stir…tem p. 239ipsi maxime nocent: they profit those whom they goe about to hurt, hurting themselves most, Augustin serm. de tempor 78. Beside, Origen draweth from hence this mysticall sense, understanding these two people to be within vsus; and this strife and combat to be betweene the flesh and the spirit, vertue and vice, hom. 12. in Genes.

QUEST. XXXIV. How Iacob was sanctified in his mothers wombe.

FUrther, whereas Iacob strove with Esau in his mothers wombe, which was an extraordinary motion and worke of Gods spirit: here ariseth a question, whether Iacob were sanctified in his mothers wombe: which doubt, not resolved, but onelyonly expounded by Pererius, may thus briefly receive satisfaction. 1. that first, if santification be taken for an actuall and inherent holinesse, so neither Iacob nor any other were sanctified, but onelyonly Christ: in which sense the Angel saith to Marie, That holy thing which shall be borne of thee, shall be called the sonne of God, Luke 1.35. 2. There is also a certaine holinesse ascribed to all the children of the faithfull, because they are within the covenant, 1. Cor. 7. vers. 4. whereby they are distinguish…d from the seed of unbeleevers: Iacob was sanctified otherwise than thus. 3. There is a particular sanctification, that is, a setting apart, or preparing of a thing to some speciall use: as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell, Galath. 1.15. Thus also was Iacob sanctified and separated to be the father of the people of God. 4. A thing also is said to be sanctified, when any extraordinary worke or motion is wrought upon it by the spirit of God: as Iohn Baptist was sanctified in his mothers wombe, when as at the voice of Maries Salutation, the Babe sprung in his mothers belly, Luk. 1.44. and thus Iacob 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 carnall 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 comming forth all hayrie, as a beast, it shewed his savage and cruell nature, Muscull. 2. This birth of Esau was extraordinary: for children are borne usually with haire only on the head, eyelids and eye browes: in the other parts it groweth afterward: and such hairy conceptions are not without much griefe and trouble, causing loathsomenes in the stomacke, heart-burning, and such like, Perer. 3. Hee was called Esau, that is, already made and perfect, of the word gnasah, to make, which is passively to be taken, that he came forth with haire, as a perfect man, not actively, as though he should be active and prompt in his businesse, Mercer. 4. He had three names, Es…u, because he was compleat, Edom of the red pottage, and Seir, that is haire, Perer.

QUEST. XXXVI. Of Iacobs 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 Iacob at the time of the birth, as he came forth, held Esau by the heele, and that one birth immediatly followed another, for this had beene against the common course, the head of the infant first comming forth, and might have put the mother in danger: but it is like rather, that Iacob before his birth put forth his hand, holding his brothers heele, which by the mid wife was put into his place againe, and then after a while he was borne also, and came out orderly with his head first, Mercer. 2. for so is the usuall and naturall manner, for the head of the infant to appeare first: to come out footling, that is, with the feet first, is against nature, as Nero was borne: and hereupon, they which were borne with such difficultie had the surname of Agrippa. Varro writeth, that the infant in the wombe is pitched upon his head, with his feet upward, as a tree hath the branches uppermost, Perer. 3. Hee was called Iacob, of g…achabh, which signifieth to supplant, taking it in the proper sense, because he held Esau by the heele, not in the metaphoricall, to deceive, as Esau wresteth the word, to bring his brother into hatred, Genes. 27.36. yet this name was a prediction of that which fell out afterward, that Iacob should supplant and overthrow his brother, Perer. 4. The conceit of Rasi is but weake, that Iacob was first conceived in his mothers wombe, though Esau were borne first, and that therefore the birthright did belong unto him: for the right of birthright consisted not in the priority of time, but the election of grace. 5. Yet this is strange in Iacobs birth, as Aben Ezra noteth: that Iacob putting forth his hand, did breake that rimme or skin, wherein the infant is inclosed, which did prognosticate, that he would breake in upon his brothers birth right.

QUEST. XXXVII. Of the divers studie and profession of life in Esau and Iacob.

Vers. 27. ESau was a cunning hunter, &c. 1. Hunters and hunting in Scripture, are for the most part taken in the worst sense, as Nimrod is called a mighty hunter, not because this exercise is unlawfull, but for that it is more sutable to men of fierce nature, Muscul. 2. Otherwise the delight it selfe is lawfull and commendable, both profitable to keepe the body in health by moderate exercise, as also to prepare and accustome it to labour, and make it fit and serviceable for warre, Perer. 3. Iacob was a simple man without fraud, and lived a quiet life, dwelling in tents, which the Hebrewes expound, of frequenting the tents of Sem and Heber for knowledge: but it is a description of those which keepe cattell, and follow tents, as in this sense, Gen. 4.20. Iubal is said to be the father of them that dwell in Tents, and of such as have cattell, Iun. 4. Esau is said to be a man of the field, not as the Latine translateth, an husbandman, but one continually conversant in the field, because of his game, a field man, as the Septuagint. p. 2425. By the lives and dispositions of these two, Gregorie noteth the divers studies of worldly men, that hunt after the pleasures of this life, as Esau did, and of holy men, that give themselves to the contemplation and studie of vertue with Iacob, lib. 5. moral.

QUEST. XXXVIII. Why Isaack loved Esau.

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

QUEST. XXXIX. Of Iacobs red pottage, and Esaus greedie demanding of it.

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

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

Vers. 31. SEll me now thy birthright. 1. Iacob may be thought to have dealt cruelly with Esau and uncharitably, that would give him no releefe being ready to die, but upon such hard conditions: but the answer is, that Esau coveted Iacobs pottage, not of necessity, for there was other meat in the house, whereby he might have satisfied his hunger, but of an unsatiable greedinesse. 2. But Iacob was too covetous to cause Esau to sell for so small a trifle so rich a thing, as his birthright, which included many priviledges, 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 Hebrewes thinke, that Iacob gave a greater summe, and this to be onelyonly as an earnest, for no such thing appeareth in the Scripture: but the true answer is this, that Iacob knew by the instruction of his mother, that the birthright by Gods 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 Iacob buy it without sinne? Answer. Iacob intelligitur suam vexationem redemisse: Whether Iacob did well to buy Esaus birthright.Iacob did but redeeme his owne vexation: he buyeth not a thing which was not belonging to him, but onelyonly recovereth that which was his owne: and this is not simoniacal in sacred things, for a man to redeeme his quietnesse, and peaceable possession: 4. But seeing Esau sinned in selling his birthright, how could Iacob be without sinne? yes, Iacob offended not, being hereunto no doubt stirred and incited by the spirit of God, and sparing from his owne belly to obtaine such a blessing, preferring things spirituall before temporall: but Esau sinned, in setting so light by the blessing of God, as shall appeare in the next question, Mer. yet this extraordinary fact of Iacob is not to be drawne into imitation.

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

BUt whether the priesthood did goe 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 thinke with the Hebrewes, that the first borne of the family alwayes had the preheminence of the priesthood: for Abel the younger brother, offered sacrifice as well as Cain. 2. Neither with Oleaster, that this was never practised, 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 Hierome, who thinketh, that omnes primogeniti ex stirpe Noe, that all the first borne of Noahs stocke were priests, epist. 126. ad Evag. for then Iapheth rather then Sem should have had that prerogative: for hee was elder than Sem, being p. 241borne in the 500. yeare of Noahs age, Gen. 5.32. Sem two yeare after, Gen. 11.10. yet Sem was the Priest of the most high God, supposed to be Melchisedeck: and Noah saith, Blessed be the Lord God of Sem, Gen. 9.26. 4. Neither doth the Apostle call Esau prophane only as Pererius thinketh, because he sold the Priesthood annexed to the birth-right: for it was a holy thing in respect of the spirituall 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 wee read that Iob every day offered sacrifice for his sonnes: but after the father was deceased, then the first borne succeeded both in the inheritance and priesthood: and so after Isaacks 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 wayes Esau offended in selling his birth-right.

Vers. 32. LOe I am almost dead, &c. Esau diversly 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 meane in respect of his daily danger in hunting, he was subject to death, as Iun. Or generally speake of his mortality, as Mercer. Or, which is most like, of his present faintnesse, Calvin. Hee onelyonly limiteth his birth-right to this life, as though it could not profit him afterward: whereupon the Hebrewes gather, that hee 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 meane a value hee would forgoe such an inheritance: for whereas Aben Ezra would excuse the matter, because Isaack was now become very poore,Hebrewes fancies. and therefore Esau set the lesse by his patrimony; it hath no ground at all: for whereas Abraham was very rich, and left all to Isaack, and God blessed Isaack beside, how is it like that Isaack in so short a time could bee wasted? 4. Another sinne was Esau his profanenesse noted by the Apostle, Heb. 12.16. that parted with a spiritual blessing for a temporal and momentany pleasure. 5. His unthankfulnesse 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 carelesse: and therefore it is said Esau contemned his birth-right, vers. 34. 7. His falshood and persidious nature appeareth, who though hee had passed over his birth-right to Iacob with an oath; yet seemed to make but a scoffe of it, and purposed not in his heart to performe it, Perer.

4. Places of Doctrine.

1. Doct. Of the immortality of the soule.

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

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

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

3. Doct. Against the casting of mens nativities.

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

p. 2425. Places of Confutation.

1. Confut. Against Limbus patrum.

Vers. 8. WAs gathered to his people, &c. This the Popish writers do understand of the fathers in Limbus patrum, whither Abraham also went: sic Lyran in Gen. 49. Rupert. lib. 6. in Gen. cap. ult. Contra. 1. The place to the which Abraham went, is called Abrahams bosome, Luke 16, which Augustine by no meanes thinketh to have beene a member or part of hell,Aug. in epist. 99. as they make Limbus. 2. The Apostle sheweth to what people the faithfull are gathered: Ye are come, &c. to the company of innumerable Angels, &c. to the spirits of just and perfect men, Heb. 12.22, 23. Where then the spirits of just men were, there also were the Angels: for so we read that Lazarus soule was carried by the Angels into Abrahams bosome: But the Angels are not in Limbus patrum; upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus, Aug. quast. in Gen. 268. Tostat. in 25. Gen. Lyran. in 49. Gen.who by this people to the which Abraham was gathered, understand the society of Angels, which is in no place but heaven: Lyranus also holding that all the just men from the beginning of the world went to Limbus, is confuted by Paulus Burgens. who saith, that Abraham was the first that went to Limbus, because of him first this phrase is used in Scripture, That he was gathered to his people. Thus we see that these Patrons of Limbus cannot agree among themselves: for what certainty of opinion can there be, which is not grounded upon Scripture?

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

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

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

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

4. Confut. S. Paul alleageth the examples of Esau and Iacob, not for temporall election, or figuratively onelyonly of eternall, but originally and properly.

IT is therefore evident, 1. That neither Moses writing this prophecie, The elder shall serve the younger, did not only speake of the externall inheritance and preeminence of Iacob before Esau, neither did Paul so understand Moses: for then the example had not beene pertinent to S. Pauls purpose, who goeth about to prove these two things; that all are not the children of promise which are the children of Abraham after the flesh, which he shewed by the instance of Ismael and Isaack, vers. 7. The other point is, that Gods election is of grace, not by workes, as appeareth in the example of Esau and Iacob: wherefore the one was hated of God, the other loved, before they had done good or evill. If the Apostle then had brought in an example of temporall election, it had been impertinent, seeing thorowout the Chapter he treateth of eternall. 2. Neither yet was this outward preheminence of Iacob, and refusall of Esau, a signe onelyonly and figure of their eternall election and reprobation, as Lyranus in 1. Malach. And therefore not directly implied in the words, but so applied by the Apostle: for, as the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.4. that is, Gods love or hatred is not discerned by the condition of outward things. 3. Neither is it the literall and historicall sense only, to shew that Esau was temporally rejected: but. S. Paul by his divine spirit doth draw it to a mysticall sense, as Pererius thinketh, in 25. Gen. numer. 45. for S. Paul understandeth Moses no otherwise than Malachy did: Esau have I hated, Iacob have I loved, chap. 1.1. who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob. 4. Wherefore the truth is, that the very literall and proper sense of these words, The elder shall serve the younger, written first by Moses and cited by S. Paul, doth principally describe the everlasting state and condition before God; and are especially to be referred to the celestiall inheritance: but secondarily, the promise of the externall inheritance of Canaan is here also comprehended. This may be made evident by these two reasons: 1. That is the proper sense of the place, which is principally and chiefly intended by the Spirit: but so is this spirituall sense: as the Prophet expoundeth this place of Gods eternall love and hatred of Iacob 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 spirituall sense concerning everlasting election, the Apostle reasoneth and concludeth election to be only of grace, not by workes: Ergo, it is the proper sense.

p. 2436. Places of Morall observation.

1. Observ. The reconciliation of brethren.

Vers. 9. HIs sonne Isaack and Ismael 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 beene long at variance, should yet, when the time of mourning for their father commeth, returne 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 Rebeccah continued barren twenty yeares (for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne) that Isaack continued many yeares in prayer, and waited from monethmonth to monethmonth, from yeare to yeare, till the Lord had condescended to his prayer: whereby wee are taught, that wee should not give over in our prayers, neither limit God to heare us within a time, but still patiently expect his gracious pleasure: as the Apostle exhorteth that wee should pray continually, 1 Thes. 5.17. Mercer.

3. Observ. Gods will many times revealed to the weaker sort.

Vers. 28. ISaack loved Esau, &c. Rebeccah was better affected toward the chosen seed, than Isaack wa… so was Sarahs heart toward Isaack, but Abraham loved Ismael: whereby wee see, that man… times God revealeth his will to the more infirme sex: and as S. Paul saith, chuseth the weake things of … world, to confound the strong, 1 Cor. 1.17. Muscul.

4. Observ. Of frugality in meats and drinkes.

Vers. 29. NOw Iacob sod pottage, &c. By this we may see, how frugall and sparing the diet of those godly Patriarkes was; Iacob here contented himselfe with lentill pottage. These lentils came from Egypt, and was the usuall 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 schollers, how they should seeth and dresse 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, Aelian. de var. histor. lib. 3.the Carmanes of palmes, 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 fansies 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 bee so carefull to feed and fill their bellies with dainty fare and costly meats, seeing they both must fall to corruption.

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

Vers. 33. HE sold his birth-right. Esau, that for a messe of red pottage did part with his birth-right, is a president and patterne of all those which for the momentany pleasures and profit of this life, doe sell and lose their hope of eternall life, Mercer. As that rich glutton, Luke 16. which purchased his ease and pleasure in this life, with the everlasting paine and torment of his soule afterward: for this cause is Esau called a prophane person, Heb. 12.16. which for one portion of meat sold his birth-right.