Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures parallelled and various readings observed / by the joynt-labour of certain learned divines, thereunto appointed, and therein employed, as is expressed in the preface.

ANNOTATIONS ON THE PENTATEƲCH OR FIVE BOOKS OF MOSES, AND PARTICVLARLY on the first of them called GENESIS. (Book Genesis)

THE ARGUMENT.

THE five Books of Moses are sometimes contained under one Title, and so from the most observable matter delivered in them, and dispersed through them, they are called Thorah the Law; and from their number, and Iuncture, the Title given them by the Greeks is the Pentateuch, or fivefold Volume; for all five anciently made but one Book, as did the twelve smaller Prophets; and thence it is that the Books of Exodus, Leviticus, and Num∣bers, begin with words of Coherence, which carry on the subsequent matter as by way of orderly contexture, and connexion with what was said before.

Of these the first Book in particular is called by the Hebrews Bereshith, from the initiall words of it; after which manner they gave names to divers other Books: the Greekes call it Genesis, because it delivereth the Story of the Worlds Originall, the Creation of Adam and Eve, their lapse, and off-spring in their degenerated condition, the multiplying of sinne in their multiplyed posteritie, whereupon followed the universall flood that over whelmed all living creatures of the Aire and Earth, except a very few of each sort, which were reserved as a Stock•• for a new Plantation in the next Age; with other memorable matters of the Patriarchs, especially of Noah, Abraham, Isaac, Iacob, and Ioseph, with whose death Genesis endeth; which was in the yeare of the world 23 68. as they bring in the accompt, who have made it upon diligent perusall, and comparing of particulars.

Object. All this time and about thirteen yeares more were expired before Moses was borne, how then had he the knowledge of things done and past so many Centuries preceding his birth?

Answ. He might heare much by Tradition from the sonnes or nephews of Ioseph, as they from Iacob, he from Isaac, Isaac from Abraham, Abraham from Sem, Sem from Noah, Noah from Methuselah, and he from Adam•• but the way of tradition was subiect to corruption, and at long running the streame of that channell carryeth with it many dregs of erroneous additions; wherefore, though Moses might receive some Historicall reports from some eminent persons of the precedent ages, his penne was guided by the unerring Spirit of God, while he wrote this and the foure books following: whereof though Eusebius lib. 7. cap. 2. de praepar. Evang. supposed the booke of Genesis was composed while he kept the slocke of his father in law in the land of Midian, yet it is rather to be beleeved, that that as well as the rest was indicted by him not when he was a private but a publique person, inspired and instructed by God for that purpose: but whether he received revelations from God for the contents of this and the rest of the Pentateuch, when he called him into the Mount, Exod. 24. 12. Or, whether writing many things in the manner of a Diary (in all but the first) he had his informations daily communicated to him by the Spirit of God, it is not to be determined by any resolution of man: yet this is most certaine, whereon we may rest, that the Spirit of God, which to other Prophets revealed things to come, inspired him with the Revelation for things already done, which is e∣qually infallible in the knowledge of forepassed, and future persons, matters, words, acts, or events, at what di∣stance soever.

CHAP. I.

Vers. 1. IN the beginning] That is, when God began to give being to the world, it was made in the manner and order following. Moses in this beginning of his Story, shutteth out the conceipt of the eternitie of the world, (which the Chaldaean and Egyptian Astronomers and some other naturall Philosophers, (as Plin. Nat. hist. lib. 1. cap. 1.) at least for the first matter of it, have conceived to be coeternall with the Crea∣tor: an errour repugnant both to true Religion, and right rea∣son; though we take the truth (which is contradictory to it) ra∣ther for an Article of faith [Hebr. 11. 3.] then for a maxime in Philosophy, and doe acknowledge God had from all eterni∣tie the same power of Creation, which now first of all he put into act and execution.

God] Of and by himselfe, without any either sociable or subordinate agent, Isa. 44. 24. made the world, wherein con∣sisteth the chiefe difference betwixt Creation and Providence; in that, God onely worketh; in this, the creatures are subservi∣ent to his power and pleasure, be they never so glorious, as Gen. 32. 1, 2. never so contemptible, as Exod. 8. 17. 21.

God created] In the Hebrew the word for God is Elohim of the plurall number; which signifieth strong, potent, mighty: (See Annot. on Exod. 32. 4.) and for [created] the Hebrew word is Bara of the singular number; Whence some learned and pious Expositors have deduced the Doctrine of the Trinitie of Per∣sons in the Ʋnitie of the Divine Essence. Others (among whom are divers, who are likewise learned and religious, (to say no∣thing of the Jewish, Photinian, Arrian, and Socinian hereticks, who denying the faith of that mysterious truth, deny all proofe produced for it out of Scripture) conceive the words will not warrant any such deduction; not, because this pluralitie may be understood of Angels, (as some hereticks suggest) for they were not Creators with God, but creatures of God; nor, ac∣cording to the style royall, when Kings say Wee and Ʋs in a word of pluralitie, not meaning any communication of their prero∣gatives to others; for that Courtly phrase is so much younger then the beginning of all things, that it was not taken up untill the tyranny of one person becoming odious to the people, suc∣ceeding Kings, to gaiue the good will of their Subjects, made shew of moderating their Soveraign authoritie by ruling rather

by others counsell then by their own self-wils; nor, because the word Elohim hath no singular number (as some have said) for it hath one, viz. Eloah; and if it had not, there be other names of God which are in their signification singular; But the proof of the Trinitie from this place is denyed by them, because, first, the phrase of joyning words of different numbers is an Hebraism, or manner of speech used by the Hebrews, not onely in con∣struction of a verb in the singular number with a noune of the plurall number, but of a noune of the singular number with a verb of the plurall number, and of an adjective singular with a noune or participle plurall. Secondly, the words, though in∣definitely they may import a pluralitie, they doe not precisely and determinately note or designe a Trinitie. Thirdly, the word Elohim with a verb of the singular number is ascribed to strange Gods, Exod. 20. 3. according to the Hebrew, though that numericall difference in English be not observed; nor can be expressed, as in the Latin, non erit tibi Elohim alieni. Fourth∣ly, the word Elohim is used sometimes of a particular person in the Trinitie, as of the holy Ghost, vers. 2. of this Chapter, and Psal. 45. 6. it is used of the Sonne, and yet there is but one Son, one holy Ghost. Fifthly, those ancient Fathers, who were most skilfull in the Hebrew tongue, make no mysterious Expositi∣on of the words Elohim Bara. For these reasons this place is no good proofe of the Trinitie against the Anti-trinitarians; especi∣ally, if it be taken alone, or set in the forefront of any conflict with them. Notwithstanding, it may be probably conceived to be the meaning of Moses to insinuate the Trinitie by this ex∣pression of the noune and the verb in a different number; Be∣cause, 1. He was not ignorant of the Doctrine of the Trinitie. 2. He well knew that God the Father made the world, as it is, 1 Cor. 8. 6. 3. That God the Sonne also made the world, as it is, Prov. 8. 24. 27, 28. Joh. 1. 3. Coloss. 1. 16. and he expressely nameth the Spirit or third person (vers. 2.) as concurrent in the worke of Creation, as also Psal. 104. 30. Job 33. 4. It being true then that Moses beleeved a Trinitie of Persons in the Ʋni∣tie of the Godhead, it is most like that by this phrase he meant here to mind the Jewes (for whose information he first intend∣ed and penned this holy History) of this high point of Doctrine. And though the word Elohim be sometimes given to creatures & false Gods in the holy Scripture, yet when it is applyed to the true God, it is usually joyned with a verb, noune, or pronoune of the singular number; usually, I say, not alwayes: for Gen. 20. 13. & Chap. 35. 7. & 2 Sam. 7. 23. we finde it otherwise; when to the creatures, or false Gods, it is commonly joyned with words of the plurall number; or, if with a word of the singu∣lar number, as Exod. 20. 3. it is to be taken figuratively by a Syllepsis, as, there shall not be unto thee any of the strange Gods; whereas applyed to the true God it hath a proper construction, as joyning one God and three Persons together: so in this place; yet so also, that it must not be unseasonably or indiscreet∣ly urged against an Anti-Trinitarian adversary, nor made an occasion of uncharitable contestation among such learned and godly men as are sound in the Doctrine of the Trinitie, though of different opinions about the phrase in this Text. See more on vers. 26. of this Chapter.

created] The Hebrew word Bara, translated Created, is a word in its proper sense proper and peculiar to God, and there∣fore should not be attributed to men, how great soever; yet it is a familiar phrase in the stile of the Court to say, Such a one was Created Earle, or Marquesse, or Duke of, &c. wherein as the parasites of secular Princes make them like God in power and greatnesse, so their Preachers and Chaplaines should doe their endevour that they may resemble their Maker in justice and goodnesse. See Annot. on vers. 21.

heaven and the earth] These words may be a summary proposi∣tion comprising briefly the whole Creation, as Exod. 20. 11. distributed into severall dayes workes afterwards: for all of it had its Originall from God alone without any concurring power, or fore-going matter, but that which himselfe made the first day as the common stock, out of which were deduced the ensuing dayes workes.

heaven] Thereby may be meant all the higher part of the world from the earth upward. But the heaven, (as perfectly di∣stinguished from the nether world,) was not made until the second day, vers. 7, 8. Some take heaven here, for the highest heaven the place of Gods greatest glory and of the Angels habi∣tation, with which it is thought by divers learned Divines that they were made, and were a part of the first dayes worke: for proofe of which opinion as probable (not as certaine) they al∣leadge the 38. of Job vers. 6, 7.

V. 2. earth] That is, that great materiall masse made up of the two heaviest elements, earth and water, with all the crea∣tures on, or in them both: but the earth, as distinctly severed from other parts of the world, was not made untill the third day, vers. 10.

without forme and void] Without any proper and particular forme; and void and emptie of that distinct nature, vertue, and vigour; and of that comely order which afterward God gave unto it, when he separated the earth from the waters, distin∣guished it into hils and plaines, furnished it with fruits, clothed it with grasse, and garnished it with flowers.

darkenesse] The light not yet being made, darkenesse (which is nothing but the absence or want of light) covered that con∣fused heape which was of an exceeding great compasse and depth in waters, and other materials contained in it: and it was so confused, not out of any defect of wisdome, or power in God to make the world distinctly and perfectly compleat at the first; for he could have done that in a moment: but he was pleased to doe his worke by degrees, and gradually to proceed from lesse perfect to more perfect workes, and to be doing that in severall dayes which he could have finished in a minute; to give the rationall creature occasion more deliberately to me∣ditate on the parts and passages of the Creation.

the Spirit of God] The works of the Trinitie which are ex∣ternall upon the creatures are undivided, so that where one Person onely is named as Creator, all three must be conceived to worke together in the production of the creature. The first Person is called the Father, not onely in relation to the Sonne the second Person; but to the creatures, who are all produced from his power and vertue; in which respect in the genealogie laid downe by Luke, and proceeding by way of ascent to the beginning of all▪ things, Adam as created by God, is called his sonne, Luk. 3. last: and in this respect the Sonne may be called a Father, as Isa. 9. 6. for he also made the world, Joh. 1. 3. Colos. 1. 16. and here the Holy Ghost is especially mentioned as an Agent in the first Originall of all things. Whence he is concluded to be God, comparing this place with other Scri∣ptures, as the 1 Joh. 5. 7. Matth. 28. 19. Job 26. 13. Act. 5. 3, 4. 1 Cor. 12. 4. 2 Cor. 13. 14.

moved] The word Merahhepheth in the Originall, rendered here moved, properly signifieth the hovering of a bird over her young to cherish and preserve them, according to that of the Eagle in the 32. of Deut. she stirreth up her nest, fluttereth over her young, spreadeth abroad her wings: vers. 11. and it import∣eth the effectuall quickening power of the Holy Ghost, which upheld, sustained and gave vertue to that great and generall heape, which thereby was formed into particular workes in the manner and order set downe in the rest of the Chapter.

face of] That is, that outward part, which, if there had beene light to discerne it, had beene most visible, as the face of a man is eminently conspicuous above his other parts; so the open sky, which is obvious to the eye, is called in the Hebrew phrase, the face of the firmament, vers. 20. And the shew-bread (which was set upon the table to open view of such as come where it stood) is according to the Hebrew, the bread of faces, Exod. 25. 30.

the waters] Which were in great depth spread over the o∣ther materials, or common stock of the first creation, whereby they were covered as with a garment, Psal. 104. 6. as all earthly creatures of the nether-world were covered by the flood in Noahs time, and the waters were uppermost, as being most fit and ready for the future generation: for the thicker part was most meete to concurre to the making of solid creatures below, and the thinner most easily rarified into aire, which was to be above, and to fill up the space from the earth upward to the place of the lowest Planet; and (as some thinke) to that also of the fixed starres; for they hold that the Planets move in the aire as fishes in the water.

V. 3. God said] God is said by his word to make not onely the light, but the whole world, Heb. 11. 3. not that he did use any articulate or audible speech, as we doe; for so he said not: because he is a pure Spirit, and not a bodily substance, as we are: but to note, first, the facilitie of the worke to him, who could make it without any toile at all; as easily, as quickly, as a word may be spoken, Psal. 33. vers. 9. Secondly, the Authoritie of the Work-master over the creature, Psal. 105. 34. as a King o∣ver his subject, according to that of Solomon, Where the word of a King is, there is power, Eccles. 8. 4. and to that of the Cen∣turion, Matth. 8. 9. but with a supereminent degree of vigour above all created Agents; for he calleth the things that be not as though they were, Rom. 4. 17. and by this call he giveth them a being, which before had none, and can restore the being which before they had, and for the present have not, as Joh. 11. 43. Thirdly, the words God said, import a potent efficacie, or an efficacious decree for the present existence of the worke. Fourth∣ly, they intimate the libertie of the Creator (for they that are endowed with the facultie of speech doe exercise it without con∣straint, or naturall necessitie) who made the world by his owne free-will, and not by a necessary emanation of Power from his Divine nature, (as some Naturalists have thought, and thence have inferred the eternitie of the World against the truth of Scripture and the light of reason).

light] This light was not any shining upon the nether world from the Heaven, called Empyreum, (the highest & most glorious Place of the blessed) which many have conceived to be made first of all the creatures, & to be understood by heaven in the first

verse of this Chapter; for (besides that▪ that interpretation is not so probable as the interpretation upon the first verse) that heaven in their conceit (who understand this light to be deri∣ved from it) was made before the darke lump of the first mat∣ter. Secondly, neither was it the element of fire, (for if there be such an element, which some confidently deny, and some affirme to be placed under the Orbe of the Moone) it is more like it was made not the first, but the second day with the Fir∣mament. Thirdly, neither was it the light of the Sunne, or the Moone or Starres: for this light was made the first day, vers. 5. and they had not any distinct being or appearing untill the fourth day, vers. 19. Fourthly, but it was a bright qualitie im∣mediately created by God, and (not as the Papists pretend, an accident without a subject) but inherent in some meete sub∣ject, as the light of the Pillar of fire, Exod. 13. 21. and of the bright Cloud, Matth. 17. 5. Fifthly, or it might be some extra∣ordinary brightnesse on the upper part of the waters receiving and reflecting light like a looking-glasse, for which purpose that element hath a fitnesse above any other.

V. 4. God saw] This is often after mentioned, as vers. 10. 18. 21. 25. 31. and is alwayes to be understood as a conde∣scending in phrase and expression to the manner of men, who when they have effected, or obtained, or observed any good thing, upon sight or experience approve the profit of it, which God knew well enough without sight; for that is properly a sensitive and corporall facultie, which is not in God, being a pure Spirit; and before the creature was made he knew the goodnesse of it as well as afterward, therefore God using this dialect (formally humane) when he speaketh of himselfe, meant to shew us how usefull and acceptable light and o∣ther creatures are; and hereby also he ratified their useful∣nesse to the good of others, especially of man.

divided] The light is divided or separated from the darke∣nesse, not in Name onely, as Abenezra thinkes, but by a natu∣rall repugnancie betweene them, so that they have no commu∣nion together, 2 Cor. 6. 14. but where the one is, the other cannot be, (at least in an eminent degree; in a remisse they may be for a while at least, as in the morning and evening twilight) for they drive out and succeed each other, and make night and day in severall parts of the world by alternate turnes; so it was by the motion of this new created light, which carried about by the vigour of that Spirit (which moved upon the face of the waters) from one part of the world to the other made the di∣stinction and measure of the three first dayes, as the revolution of the Sunne hath done ever since. What became of it when the other lights, Sunne, Moone, and Starres were made, is uncer∣taine. God might incorporate it into the body of some of those settled lights, or otherwise dispose of it, as his wisdome thought most meete; though how in particular Gods Word hath no where revealed, nor may humane wit presume to resolve.

V. 5. God called] Or, decreed it to be so called: for con∣trary things must be called by contrary names, Isa. 5. 20.

the light, Day] The word Day, in the former part of the verse noteth the day artificiall from morning till night, Exod. 16. 12, 13. which is the time of light measured out to twelve howres, Joh. 11. 9. Matth. 20. 3. 6. which were not more nor fewer, but longer or shorter according to the different propor∣tion of the dayes in Summer and Winter: the first beganne with the Sunne-rising, and the last ended with the Sunne-set∣ting; which division was in use not onely with the Jewes, but with the Romanes, Cael. Rhodig. lib. 2. Antiq. Lection. cap. 9. but in the latter part the last word of the verse, the word Day is taken for the day naturall consisting of twenty foure howres, which is measured most usually from the Sun-rising to the Sun-rising; or, from the Sun-setting to the Sun-setting: for the use of the word day in this sense, compare Exod. 12. 29. with Numb. 3. 13. & 8. 17.

the first day] In the Hebrew it is one day in number, not ex∣presly the first in order; the like expression we finde, Gen. 8. 5. Numb. 29. 1. and it is followed in the Greek, Matth. 28. 1. Joh. 20. 1. 1 Cor. 16. 2. This first day consisting of twenty foure howres had (as some thinke) for the first halfe of it the prece∣dent darknesse, and for the other the light newly created: the night they take to be meant by evening, a part of it, and the day by the morning which is part of it also: and according to this the Sabbath (being as large a day as any of the rest, and so containing twenty foure howres) is measured from even to even, Levit. 23. 32. the Romanes, and other Westerne Na∣tions reckon the twenty foure howres from mid-night to mid-night; the Egyptians contrariwise from mid-day to mid-day. Yet it may be with good probabilitie thought that at the first (according to the Chaldean account, which is quite con∣trary to that of the Jewes fore-cited, measuring the day from Sun-rising to Sun-rising) the day naturall began with the light: for Even is the declining light of the fore-going day; and the morning may as well be called the end of the night past, as the beginning of the day following: and so divers of the learned by the evening understand the day, as the end thereof; and by morning the night, at which time it is at an end: for denomi∣nations are many times taken from the end, because thereby the thing is made compleat: so the whole weeke is called by the name Sabbath, Levit. 23. 15. & Matth. 18. 12. because with it the weeke is wholly made up and fully finished.

V. 6. firmament] The word in Hebrew is Rakiah, of the masculine gender without a plurall number; and it signifieth a thing spread out or extended like a curtaine, Isa. 40. 22. Psal. 104▪ 2. Or, like melted metals which (though with heat they become as like water in softnesse, moistnesse, and fluid motion, whereby they spread abroad (if they be not bounded by some other thing) as they are unlike water in its coldnesse doe settle in a firme soliditie, when the heat is spent: Or, like metals that are beaten out into breadth and length by the hammer, in that sense the word firmament may be attributed to the Orbs of the Stars and Planets, which may therefore be called the fir∣mament, if not for such a solid firmenesse as is in metals, yet in regard of their durable natures, not subject to corruption, (as inferiour bodies are) untill the finall dissolution of the world, 2 Pet. 3. 12. But the word Rakiah, signifieth properly and im∣mediately an expansion, or spreading out: and the word fir∣mament is answerable to the Greek word Stercoma, which im∣porteth firmenesse, rather then to the Hebrew word Rakiah, which signifieth expansion, extention, or spreading out: and therefore though the earth in regard of its firmenesse and sta∣bilitie might be called firmament; the word Rakiah is applied unto it, not in respect of its firmenesse or stabilitie, but in re∣spect of its extention or spreading out: Isa. 42. 5. & 44. 24. for which cause it may be also applied to the Region of the Aire, as in this place; though elsewhere such an acceptation or application of it be not very obvious in the Scriptures.

V. 7. which were] In the Hebrew there is neither were nor are, but thus, [the waters which under the firmament from the waters which above the firmament] but if a word be put in for the supplement to the sense, it should be rather are then were: for to say, were above, presupposeth the division made already, whereas this out-spread thing called firmament was made that they might be divided; and by it was the division made: So that according to the sense of the place (though the Originall will beare both readings alike) the words should be read thus, the waters which are under the firmament, from the waters which are above the firmament, meaning by the firmament, the out-spread aire from the earth to the clouds; and by the waters a∣bove it, the raine bound up in clouds, Job 26. 8. Psal. 18. 11.

V. 8. Heaven] That is, the region of the aire, and all that is above us which is called by the name of Heaven; as first, the fowles of heaven, vers. 30. of this Chapter, and Psal. 79. 2. Se∣condly, the clouds of heaven, Psal. 147. 8. Matth. 24. 30. to which properly belongeth the word Shamajim in this verse, sig∣nifying there waters, for the clouds poure out waters, Psal. 77. 17. Thirdly, and the starres of heaven, Gen. 22. 7. And fourth∣ly, that which is above all these, the place of eternall happi∣nesse, called Paradise, and the third Heaven, 2 Cor. 12. 2. (rec∣koning the whole region of the aire to the Moone for the first heaven, and from thence to the highest starres inclusively for the second) called by Solomon the heaven of heavens, 1 King. 8. 27. and by a greater then Solomon, our blessed Saviour, his Fathers house, Joh. 14. 2.

V. 9. gathered] Or, flow together; the Hebrew word Jik∣kav••, derived from Kavah, importing▪ expectation, notes a fit place for their reception, as if it were so ready for them, as to expect their coming thither, and (according to its affinitie with the conjugate word Kau, which signifieth a line) it noteth the naturall disposition of the waters to runne to it (as by a streight line) the next way: See Psal. 33. 7.

one place] Their place may be called one in respect of their principall gathering together in the Sea, which is as a maine body (in comparison whereof other waters are but as armes or limbes) whence they run, and whither they have their re∣course againe, Eccles. 1. 7. as God directeth their motion, and setteth their bounds, Job 38. 8. 10, 11. Psal. 104. 8, 9, 10. Prov. 8. 29. Jer. 5. 22.

dry land appeare] For before it was for the most part covered with waters: is is like the earth at this time was, as in the se∣cond of Peter, Chap. 3. vers. 5. standing out of the water, and in the water: part out of it, and the greatest part under it, yet some part out of it, and above it; for there was a distance and division betwixt the upper waters in the clouds, and those be∣low, which could not be at this time, if the whole earth were wholly covered; for there are some hils (as some say) higher then some rainy clouds, unlesse we say that hils had not their eminent existence untill the earth was wholly uncovered, but so the saying of Peter is not so fairly cleared. See Ann. on c. 7. v. 20.

V. 10. Earth] Though the Earth be firme and stable in it selfe, yet some derive the Hebrew word Erets from ruts, which signifieth to runne, because being made dry, it was meete for living creatures to runne upon it: some deriv•• it from Rat∣son, signifying good pleasure▪ and so it importeth that not by

any naturall necessitie or operation was this separation made, but by Gods free-will & good pleasure to make both elements more beneficiall and pleasant to the creatures of severall kinds.

Seas] The word here first brought in in the plurall number (as it is else-where) is used many times also in the singular; as Gen. 22. 7. Hos. 11. 10. Mic. 7. 12. Psal. 8. 10. (where also it is used in the plurall number) and though in every place where there is water, if it be but a bason-full, there be a col∣lection of waters, which is made up of many drops; as one ••oafe of many graines, yet it is applied onely, or for the most part, to a copio••s collection of waters. And it may well be used in the plurall number because of the pluralitie of significations; natu∣rall, artificiall, and figurative: naturall, as for the severall sorts of seas, the great Sea, Josh. 23. 4. or Mediterranean Sea, called also the Occidentall, or Westerne Sea, because in respect of Jerusalem that Sea is West-ward; the Red Sea, called Mare Suph, or the Sedgie Sea, through which the Israelites passed, and in which the Egyptians were after drowned, Exod. 14. 22. 26, 27. the Salt Sea, Numb. 34. 3. 12. called by Josephus, the Lake Asphaltis, or Asphaltites, whereof he makes a memorable and admirable description in his story of the Warres of the Jewes, l. 5. c. 5. the Sea of Chinnereth, Num. 34. 11. called usu∣ally the Lake of Gennesareth, Luk. 5. 1. and the Sea of Galile, and of Tiberias, Joh. 6. 1. which (as Pliny measureth it) is sixteene miles long, and sixe miles broad, Plin. Nat. Hist. lib. 5. cap. 15. And there is a pluralitie of Seas yet further varied according to the Countreys on which they border, as the Arabian, and Persian, the Spanish, and British Sea, &c.

Againe, the word is applied to an artificiall collection of waters; for that great brasen vessell, 1 King. 7. 26. was called a Sea, 2 Chron. 4. 6. for the hugenesse thereof, Joseph. Antiq. l. 8. c. ••. It was made (saith he) after the manner of an He∣misphere, or halfe-globe; and it was ten cubits broad from the one brimme to the other, 1 King. 7. 23. and an hand-bredth thick, and five cubits high, 2 Chron. 4. 2. wherein the Priests were to wash themselves, 2 Chron. 4. 6.

Lastly, by a figure, a multitude of men meeting together as drops in the Sea, is called a Sea, Jer. 51. 42. and by waters ac∣cording to the interpretation of the Spirit, are sometimes under∣stood, multitudes, nations, and tongues, Revel. 17. 15. But that acceptation which is proper to this place is neither figurative, nor artificiall, but naturall; naturall in respect of the condition of the creature since the Creation, but miraculous and Divine in respect of the first separation of the waters from the earth, and the collection of them into Seas.

God saw] The separation of waters was but begun the second day, but perfected on this third day: wherefore the approba∣tion is not mentioned in the conclusion of the second dayes worke, but reserved till now, that it was perfectly made. So God made the out-spread thing called the firmament the second day, vers. 6. 8. but he adjourned or put off the approbation of the worke till the fourth day when it was made perfect by ad∣dition of the Sunne, Moon and Starres, from vers. 14. to v. 19.

V. 12. brought forth] There was both a kindly Spring in the growing of Grasse, and Herbes, and Trees, and a mature Au∣tumne in ripe and perfect fruits, as appears Chap. 3. 6. though yet the earth received neither warmth nor any other influence from Sunne, or Moone, or Starres; for yet they were not made: which sheweth that Gods power depends not upon any means, but all meanes upon it: so that the godly though they have no pawne of precedent provision, nor any surety of the assistance of the creatures for future increase, may confidently relye upon his promise for necessary supply, Psal. 37. 19.

whose seed was in it selfe] That is, either in the root, or in the fruit, or in the leafe, or in the branch, or in the bud; so that it hath a vertue to bring forth its like for the conservation of the kinde without borrowing of any helpe from conjunction with any creature, as in the mixture of male and female; which dif∣ference of sexe, in proprietie of speech is not in Plants, but in living creatures onely.

God saw that] This sentence is often repeated, as vers. 4. 10. 18. 21. 25. 31. to make a deepe impression in mens mindes of the goodnesse of the Maker, and of the creatures made for the glory of God, and the benefit of man; and to note that they prove bad onely by sinne and unto sinners; yet by the good∣nesse of God, and his mercy in Christ, (in whom the elect have a right restored to the things created, 1 Cor. 3. 21, 22, 23.) even the worst sort of them may be of good use, for poison may be so tempered as to be turned into medicine, (and to some creatures poisonous hearbes and plants yeeld some nourish∣ment) for recovery of health to man-kind whether good or bad, though not for the bad, but for the godlies sake.

V. 14. Let there be lights] In the Hebrew the Verbe is of the singular number, the Noune of the plurall: So also Exod. 8. 17. So there were lice, in the Hebrew, there was lice, lat. fuit pediculi: the like Enallage of number elsewhere.

to divide the day from the night] Heb. to divide betweene the day, and betweene the night. By day is meant the artificiall day from the Sun-rising to the going downe of it; though in the concluding approbation of each dayes worke it be put for a day naturall consisting of twentie foure howres.

signes] Of the weather▪ as the Sunne when it setteth with a red skie fore-sheweth a faire day to follow, Matth. 16. 2. and the Moone according to the varietie of its colour and figure sig∣nifieth a difference of weather; and both of them by their Ec∣lipses betoken the temper of the ensuing season, at least for some naturall qualities and events; and starres shining cleere in the winter signifie frosts. Plin. Nat. Hist. lib. 18. cap. 35. By their naturall and ordinary operation, and by an extraordinary and supernaturall sometimes they import terrible Commina∣tions to the nether-world, as Luke 21. vers. 25, 26. Act. 2. 19, 20. whereat the wicked throughout the world, Psal. 65. 8. not the godly, Jer. 10. 2. Luk. 21. 28. may be afraid; which yet giveth no warrant to the presumption of Prognosticators, or judiciarie Astrologers to fore-tell the fortunes of men, or fates of Civill States by the Starres; or to make any prediction of any other supernaturall events from the face of the heavens, or the impression of the Planets, or from the temper, figure, colour, or postu••e of the Celestiall bodies; for such Arts of Divination are condemned by the Word of God, Deuteron. 18. 10. Isa. 47. 13.

and for seasons] Chiefly those specified, Gen. 8. 22. but with∣all they conduce for distinction of times, when to worke, and when to rest; when to sow, and when to plant, and prune, and reape; and when to doe other affaires with best conveniencie and advantage both for Naturall and Civill good; and they served also for the difference of sacred seasons; as for the Sab∣bath, the Feast of Pentecost, New Moones, &c.

V. 16. two great lights] To wit, the Sunne, and the Moone; the Sunne the greater indeed, for it is one hundred and sixty sixe times greater then the Earth (as Astronomers resolve, though rather upon probable conjecture then certaine demon∣stration). Amongst the Celestiall lights the Moone in appear∣ance seemes the greatest next the Sunne, and is called a great light, as the Sunne is (without any difference) when it is thirty nine times lesse then the Earth, and is the least but one (that is Mercury) of all the Planets, and of farre narrower compasse then the fixed stars, for some of them as Astronomers affirme are an hundred and seven times greater then the earth, though they seeme much lesse: Neverthelesse the Moone being the lowest of these shining bodies, and so neerer to the earth, as it appeareth to be bigger in quantitie, so it ministreth more light to mans use, then any of the single starres of the greatest magnitude, yea then all of them together, when it is at the full; yet this fulnesse of light, is for a great part of it but a borrowed brightnesse from the body of the Sunne, which the moone receiveth and reflecteth like a Looking-glasse.

to rule] The Sunne, Moone, and Starres, by their motions, light and influences under God, Jer. 31. 35. serve much not onely for distinction of times, and for qualification of the crea∣tures for naturall operations, (whereof see Deut. 33. 14. Hos. 2. 21. Job 38. 31.) but for ordering of Civill and Ecclesiasti∣call matters with most conveniencie, both for the doing and forbearing of them: In this rule their commission and power depends upon the Almighties pleasure; for when he will have it so, the Moone shall not give her light, and the Starres shall fall from heaven, Matth. 24. 29. See also Joel 2. 31. Act. 2. 20.

V. 17. God set them] He did not first create them, and af∣ter place them there, as he made man out of Paradise, and af∣terwards put him into it, Chap. 2. vers. 15. but made and placed them both at once; as it is said of the soule, that it was at the same time created and infused, infused and created.

V. 18. to divide] The time betwixt light and darknesse, by their presence and withdrawment; and by alternate course or turnes to make their distinction betwixt night, which with∣out light is darke; and the day when the light banisheth dark∣nesse into the other Hemisphere, or part of the world.

V. 20. moving creature] Heb. creeping thing. The fishes are called creeping things, (for so the Originall word Sh••rets im∣porteth) because as creeping things on the earth move with their bellies close to the element they live on, so doe fishes in the water. The difference betwixt creeping and going crea∣tures is properly in the feet, though if they be such short feet as bring their breasts or bellies neere the ground, they are said to creepe, (as a Lizard, or Neu••; and so we say of some other creatures, whose legs doe lift them up but a little way above the ground they goe on;) now because commonly such things as creepe doe move but slowly, and fishes move very swiftly in the water, we commonly call their motion not creeping, but swim∣ming, rather according to what we perceive by sense then what the Originall word doth signifie. There are some swimming creatures called amphibia, that have their abode partly on the land, partly on the water, as the Crocodile, and the fish called the Sea-horse, but though they have feet, and use them on the land, yet in the water they move with their bellies on the wa∣ter, and use their feet but as oares to swimme withall, as doe

Swans and such like. There be many other kindes of creeping things, of which see Annot. on vers. 24.

V. 21. and every winged fowle] According to our Transla∣tion and the Vulgar Latine, the fowles and fishes seeme to have had the same Originall, vers. 20. & 22. and indeed it is pro∣bable they were rather made the fifth day with the fishes, then the sixth with the beasts, because the fowles and fishes are thrice mentioned in the fifth dayes worke together, and no mention of the making them on the sixth day among the beasts; and though they be brought in among the beasts, Chap. 2. 19. it is but occasionally, to wit, that they might bee named by Adam, as the fishes were not: But yet it may be they were made rather of the earth, then of the water, though they were made the fifth day, because it is said, Let fowle multiply in the earth, vers. 22. of this Chapter; and though some of them live much in the water, and of what they get out of the water, the most of them flying in the aire, have their consistence upon the earth, or some solid body resting upon the earth. And yet there may be a third opinion as probable as either of the former, which is, that the fowles as they live, so they were formed in the aire, and of it, other elements necessary to constitute mixt bodies (by Divine power) being tempered with it. Of which three Opinions there is none either demonstratively true, or dangerously false, if untrue.

created] To create in property of speech (as is noted before in the Annot. on vers. 1.) is to make a thing out of meere no∣thing, as the word Bara is used, vers. 1. The same word is used of the making of Whales though they had their being from pre∣cedent matter, because that matter was originally nothing; and such as it was, so unapt for such a worke, that without an infinite creating power it could never have beene formed into a Whale.

great whales] The Hebrew word Tanninim, rendred Whales, is taken in generall for all great creatures, whether of the earth, or of the water, Plin. Nat. Hist. lib. 32. cap. 11. writes there are one hundred seventy sixe kinds that live in the wa∣tery region, and he setteth them downe in an Alphebeticall order, among which the Whales are the greatest, being like moving mountaines in the Seas; for some of them (as he giveth in the measure in the same Chapter) are sixe hundred foot long, and three hundred sixty foot broad; they may then well be called great whales, as the Sunne and Moone, great lights, v. 16. yet as great as they were, they could not make themselves, no more then the little Gnat, or Pismire could give a being to it self. Of this creature much is said in the Book of Job under the name of Leviathan, so is he called, Chap. 41. which name in the Originall is a compound of two words, Lavah which is to couple, and Thannin a Serpent, or Dragon; because by his bignesse he seemes not one single creature, but a coup∣ling of divers together; or because his scales are closed, or straitly compacted together.

fowle] See the first Annot. on vers. 20.

V. 22. blessed] That is, by the vertue of his word he gave them power to ingender, beget, and bring forth their like in kinde: for that is a blessing, Gen. 8. 17. & 9. 1. & 24. 60. Psal. 127. 4, 5. & 128. vers. 3. and therefore, (as some observe) God is not said to blesse the Sunne, or Moone, or Starres, or any other creature that hath not life, because they are not to in∣crease and multiply like living creatures, which were made male and female for that purpose: This blessing of the fishes and fowles is not so expresly mentioned as conferred upon the beasts of the earth; nor omitted concerning them, because (as some Jewes imagine) the Serpent is among them; but pre∣mised in the former blessing, or presupposed in the difference of sexe, whereby they multiply, which is their blessing.

V. 24. earth bring forth] This bringing forth was meerely miraculous, and so extraordinary, that as the like was never af-this time; God having ever since set the creatures (which have difference of sexe) in a regular way of multiplication of their kinde by procreation. How many of each sort of fishes, fowles, or beasts were formed at the first, and whether in the like number wherein they were received and reserved in the Arke, Gen. 7. 2. God hath not revealed in his Word, and what he is not pleased to teach in such Points we must not be curious to learne, much lesse peremptorily take upon us to resolve.

living creature] The creatures now made in the generall are living creatures, and are distinguished into two kinds, going and creeping things; the going againe are of two sorts, cattell, and the beasts of the earth; the word for cattell in the Originall is Behemah, which in the generall acceptation may signifie any living creature, especially great, wilde or tame; and in parti∣cular some take it for the greater sort of beasts, and therefore render it in the plurall number by Pecora; and some for the lesser sort, and translate it by Pecudes: but the most understand by it such as are usefull to man, either for his food or clothing, drawing, or burden-bearing, and therefore in Latine have their name from helpe, for the word is Jumentum, as it were Juva∣mentum: and Hhajiah, which is rendred beast, when it is put in the same sentence with Behemah, it is taken (as for as learned Hebrewes observe) for a wilde beast, such a one as Jacob thought had devoured Joseph, Ge••. 37. ••0.

creeping things] Some creeping things had their originall from the waters, vers. 20. some from the earth, as here; and though now some of them be generated by corruption, all of them had their first originall by creation, at least the principall kinds of them; and for others they might since be multiplied severall wayes, yet by vertue of the principles of the first production or creation of all things▪ and though many of them may seeme to be of little or no use, yet they serve by comparison to set forth the excellency of other creatures, and to shew the power of God as well as the greatest: by them was God much glori∣fied in the miraculous contestation betwixt Moses and the En∣chanters of Egypt, Exod. 8. 19. and in his judgement upon the Egyptians and upon other wicked persons, who are sometimes devoured by crawling and contemptible vermin; so was Phe∣recydes. AElian. Var. Hist. lib. 5. cap. 28. See also Plutarch in the life of Sylla.

V. 26. Let us make] This is spoken after the manner of men, as by way of deliberation and advice for a worke of great weight and moment: but besides this word of pluralitie [us] may intimate the Trinitie, distinctly noted in the first Epistle of John Chap. 5. vers. 7. In this manner (that is, plurally) God speaketh of himself foure times in Scripture, as besides this place, of this Booke, Chap. 3. 22. & Chap. 11. 7. & Isa. 6. 8. and in divers of them not by way of deliberation or advice, (as here) but so, as to minde us of the mysterie of the three Persons in one Godhead; and in this place God the Father seemeth to speake as communicating by way of consultation with God the Sonne, and God the Holy Ghost, concerning the creation of man. See Annot. the second on vers. 1. of this Chapter.

make man] Man is made on the last of Gods work-dayes, and the last worke of that day; and as the last, so the best; that is expressely mentioned (as the angels are not): as the first dayes worke was most imperfect, not that God increased in skill by continuance in working, nor that he could not have wrought up his handy-worke to perfection the first moment of Creation; but he meant by his example to teach us both patience in the expectation of proficiency, and diligence and perseverance to bring it on by degrees, from good to better, and best of all; and withall he shewed his fatherly beneficence and providence to his eldest sonne Adam, Luke 3. last, in furnishing the world and making all things ready for his entertainment before he put him into it.

man] The word Adam (put for man in the Hebrew, stand∣ing for the whole species of mankinde, as Chap. 9. 6.) signifyeth (as Josephus rendereth it). Ruddy; and he giveth this Rea∣son of that name, because (saith he) he was made of earth tempered with red or yellow: for the earth which is elementary is of that colour; Joseph. Antiq. lib. 1. cap. 2. This name is gi∣ven by God to man, Gen. 5. 2. rather then to other creatures though they were of earth also, because he was in danger of pride by his preheminence, and because he was capable (as they were not) of an humble and holy consideration of his meane originall, being made of that element on which every creature may set his foot and lay his dung.

Image] Chap. 5. 1. & Chap. 9. 6. 1 Cor. 11. 7. Coloss. 3. 10. The Image of God in man consisteth not in any bodily shape, (as some hereticks have thought, and some simple people too easily beleeve; which errour is nourished by Popish pictures of God set forth in the resemblance of man, contrary to Deut. 4. vers. 15, 16.) but in the nature of the soule, as it is a spirituall and immortall substance, and indued with three faculties, un∣derstanding, will, and memory, as the Deitie hath three Per∣sons, Father, Son, and holy Ghost; and in the now supernaturall indowments of divine knowledge, righteousnesse, and true holinesse, Eccles. 7. 29. Eph. 4. vers. 24. and lastly, in authoritie and government of the creatures, in which respect are Go∣vernours chiefly called Gods, Exod. 22. 28.

likenesse] Image and likenesse are not two diverse things, but the same more fully and clearely expressed in two words then in one; and that after the Hebrew manner in two substantives, whereof the one is of an Adjective construction: So, Let Ʋs make man after our own Image, after our likenesse; is in effect thus much; Let us make man after our Image, very like unto us: the like Hebraisme may be observed, in Jer. 29. 11.

let them] The word man, or, the Hebrew, Adam, taken not personally or individually for one single person, but collectively in this verse, comprehendeth both male and female of mankind: and so it may well be said, not let him, but let them have domi∣nion: which if it be considered negatively, as not extended to the ruling of the Aire, Meteors, or Stars above him, (for he hath no power at all over them) it may admonish him of reverence and obedience to his Maker, to whose power and Government alone they are reserved, and so are not subject unto man, but are as fellow-subjects unto God.

dominion] The Dominion which man had over all the crea∣tures

(the fishes, even the great whales, and fowles, not excep∣ted) was at first like that which the Centurion saith of his Mi∣litary Command over his souldiers, Luk. 7. 8. For they were o∣bedient to him with readinesse, and reverence, ready to come, or goe at his Command; but this obedience to man was for∣feited by his disobedience to God; and mans rebellion against his Maker is punished with the creatures rebellion against him, even to his ruine, Ezek. 14. 21. Though here be no mention of Dominion among mankinde over one another, but only over the other creatures, yet it is most like that Parents should have authoritie over their children, which as it would have been ex∣ercised without any rigour, so it would have been obeyed with∣out repining or grudging. Of the Dominion of man over the creature••, see further, Annot. on Gen. 9. 2.

V. 27. male and female] Matth. 19. 4. Mark. 10. 6. Not at once, or in one person, but severally; that is, though he united them in participation of his image, he distinguished them into two sexes, male and female, for the increase of their kinde: their conformitie in participation of Gods Image is cleare∣ly manifest by many particulars, for in most of the respects fore-mentioned, Annotation 3. in vers. 26. the image of God is equally communicated to them both, and Eve was so like to Adam (except the difference of sexe which is no part of the divine image) in the particulars fore-mentioned, that in them, as she was made after the image of Adam, she was also made after the image of God: as if one measure be made according to the standard, an hundred made according to that, agree with the standard as well as it.

V. 28. be fruitfull] These words were rather a benediction, as vers. 22. then an injunction for procreation; yet that also, so farre as man was bound to doe his part for multiplication of mankinde: how farre this agreeth to the condition of man since his fall into sinne, may be gathered by the words of our Saviour, Matth. 19. 10, 11. and of the Apostle, 1 Cor. 8. 9. whereby all are allowed, and those necessarily required to marry, (who have not the gift to continue in chastitie without that remedy) whe∣ther they be Civil or Ecclesiasticall persons, since the difference of callings makes no difference of naturall inclinations; and that marriage is honourable in all, Heb. 13. 4. without distinction or exception.

subdue it] Not as by conquest▪ as if it were rebellious from its creation; but by subduing is meant a keeping of it in a state of subjection and service to man, as if he had gotten the maste∣ry of it by force, as Jer. 34. 11.

V. 29. bearing seed] See Annot. on vers. 12. Whether there were any flesh eaten by the fathers before the flood or no; See Annot. on Gen. c. 9. vers. 3.

V. 30. and to every beast of the earth] Psal. 104. 14. Though now divers sorts both of beasts and birds doe live on flesh, so as it seemes naturall to them, yet at the first it is probable there was no such antipathy betwixt the creatures, nor such an appe∣tite to devoure one another, as since the fall, which caused not only a falling out betwixt God and man, but betwixt man and man, man and the creatures, one creature and another; and the same creatures which now live upon flesh, are observed in want of it to feed on figs and chesnuts, as Aug. sheweth, de Civ. Dei lib. 15. Chap. last: and no doubt in the like defect they might and doe make use of other things which grow out of the earth, which in the beginning, before sinne had brought a curse upon the creatures, were both more nutritive, and more delightfull to the appetite of every creature, so they needed not to desire any other diet.

V. 31. very good] Every particular creature was good ta∣ken by it selfe; good as from God▪ for as from his mouth pro∣ceedeth not evill and good, Lam. 3. 38. so from his hand pro∣ceedeth no evill▪ at all, either of sinne, or of paine, but good onely, though since the corruption the evill of paine be his work, Amos 3. 6. as the evill of sinne was mans, Eccles. 7. 29. Secondly, good in their qualities and effects, without any either guilt or hurt: But now taken all together, they are very good; and very good, because their goodnesse is diffusive, and mutu∣ally communicated all over the world; and the more good, because man the most excellent of all Gods visible workes was made, who onely among them knowes the goodnesse of the other creatures, and how to make good use of them all; and without knowledge and use they could not be so good either in estimation or in deed, as with them both: and God might call them good and very good, because of his owne complacency in the creatures, Psal. 104▪ 31.

In all this History of the Creation, there is no mention of the creation of Angels, whence some have supposed them to be eternall; but against that may be alleadged, Col. 1. 16, 17. Some, that though they had a beginning, yet it was long be∣fore the creation recorded in this Chapter; but in the same place of the Apostle, all things in heaven and in earth▪ visible and invisible, are wrapped up in one originall, and that distinguished from the eternall duration of the Creator who was before all things, and by whom all things consist; and this according to the judgement of the soundest Divines in all ages. For the time of their making, this is certaine, they were made before man fell, but on what day, whether the first day with the highest heavens, (as some conceive: See Annot. last on vers. 1. of this Chap.) or the second day (as others think) when the Firmament was made, by which they understand all the three Heavens, where∣of one is the habitation of Angels▪ or the fourth day, when some hold, that as the visible heavens were garnished with stars, so the invisible were furnished with Angels; which might be the more probable, but that it seemes the Angels were made before the stars; for the sonnes of God, by which are meant the Angels, are said to shout for joy at the first appearing of the morning stars, Job 38. 7. In this diversitie of opinions for the time of the creation, we conceive that in the sixe dayes space and before the last day there is no errour of danger which way soever we take it. If it be asked why their creation was not more punctually expressed, the answer may be, not as common∣ly it is, that the Jews were too dull to be informed of spiri∣tuall beings, for the mystery of the Trinity is divers times insi∣nuated in this Book of Genesis, and Cherubims are mentioned, Chap. 3. 24. and afterwards we read of Angels, Gen. Chap. 19. 1. 15. & Chap. 28. 12. & Chap. 32. 1. but because this first History was purposely and principally for information concern∣ing the visible world, the invisible, whereof we know but in part, being reserved for the knowledge of a better life, 1 Cor. 13. 9.

CHAP. II.

Vers 1. THus the heaven] This verse might more fitly have beene made the close of the p••ecedent Chapter, then the beginning of the present; for it summarily contain∣eth what is particularly set downe in the first Chapter, as also that (all Gods specificall workes finished on the sixth day) he rested on the seventh. The like inconvenient division of Chap∣ters may be observed betwixt 1 Cor. 12. & Chap. 13. where the last vers. of the 12. Chapter might well have beene made the first of the thirteenth▪ and the last verse of Act. 21. the first of Act. 22. Which incongruitie is not to be charged upon the Word of God, which orginally was not so divided into Chap∣ters and verses as now it is, both in the Greek and Hebrew Text, and in the Translations out of them.

all the hoste of them] Psal. 33. 6. All the creatures in heaven and on earth, in number, order, power, and service are unto God, and under God that made them, as a great Hoste and Armie of souldiers under a Generall, Isa. 40. 26. & 45. vers. 12. and of this Hoste the Angels are a chiefe part; as Gen. 32. 1, 2. Numb. 22. 31. Josh. 5. 13. 2 King. 19. 35. Matth. 26. 53. and the weakest kinde of all his workes (if mustered to warre by his command) will make a puissant Army, and will prevaile a∣gainst the proudest Tyrant. See Exod. 8. And in such service the inanimate creatures (those which have no life) upon an im∣pression of his power and pleasure will doe the office of valiant warriers. See Judg. 5. 20.

V. 2. on the seventh] Not inclusively, or including the seventh day among the number of work▪ dayes; but exclusively, as ending, or having ended all his workes on the sixe dayes, and then beginning his cessation on the seventh; which was not out of wearinesse to worke any more, for he giveth power to the faint, and to them that have no might he increaseth strength, Isa. 40. 29. therefore he neither fainteth, nor is weary, vers. 28. not weary of his owne works, which are all done without difficultie or pains to him, though he be said in a figurative sense to be weary of our workes, Isa. 1. 14. & Chap. 7. 13. & Chap. 43. 24. Jer. 15. 6. Mal. 2. 17. After the Greek Translation of the seventy In∣terpreters it is on the sixth day for the seventh; but the Origi∣nall Text must not be mis-translated, but rightly interpreted: a like expression and meaning is in the book of Esther concern∣ing the Jews slaughter of their enemies, and their resting from slaughter, Est. 9. vers. 15, 16, 17.

ended his worke] So that that day he wrought not, as before; or the words may be read, he had ended his worke; for the Hebrews have but one pretertense, which comprehends the sense of the preterperfect and preterpluperfect tenses.

rested] He rested from making any more kinds of creatures▪ for all kinds were either actually or vertually made already; but he rested not from concurring in operation for production or making of individuals or singular creatures; nor from crea∣tion of the soules of mankind, nor from the orderly governe∣ment of the world (already made) by his continuall provi∣dence, which never ceaseth, Joh. 5. 17. nor did he so stint him∣selfe by his sixe dayes worke, but that when he pleased he would worke new works of wonder, above or against the ordinary operations of nature.

V. 3. blessed it] That is, ordained it for a day of thankfull

remembrance of his blessing in the abundance and variety of usefull creatures made in the precedent sixe dayes; and for a day of blessing to the soule of man by the spirituall exercises of that day, which well observed bringeth with it a great portion of blessing, not onely in spirituall but in temporall things, Isa. 58. 14. as the profanation of it is the cause of a curse, Neh. 13. 17, 18. Jer. 17. 24, 25, 26, 27.

sanctified it] That is, appointed it to be kept holy by holy meditation of God, and of his works, with reference to him, and holy intercourse with him in performance of all holy duties of devotion to him, in the acts of charitie and mercy to man, which are as sacrifices presented to God, Heb. 13. 16.

it] That is, not onely that seventh day wherein God rested after all his works in sixe days were finished, and which was the first Sabbath of the world, but a seventh day in weekly recourse, according to that which was 2544. yeares after written in the fourth Commandement.

because] This sheweth that the Sabbath is not here mention∣ed by anticipation, as a thing not in being from the beginning, but destinated to be in time to come▪ for the creation of the world in sixe dayes, and Gods resting the seventh, being the cause of the Sabbaths institution, the observation of it was not to be put off untill the time of the gathering of Manna, Exod. 16. where (after this place) it is first spoken of by Moses▪ for that were to cast the effect 2544. yeares behind the cause, and to begin the memoriall that the world was made (which most concerned the people of the first ages of the world to remember and regard) not untill 888. yeares (or thereabouts) after it was mar'd, for so many yeares after the Flood was the rain∣ing of Manna, and the strict charge concerning the keeping of the Sabbath occasioned thereby.

V. 4. generations] Matth. 1. 1.) That is, the story of the ge∣neration, originall, or beginning of the heavens and the earth, and of all the creatures contained in them both.

in the day] The day is not here taken (as in the first Chapter and in the beginning of this) for a seventh part of the weeke, but with more latitude for a time in generall wherein a thing is done, or to be done; as vers. 17. & Luk. 19. 42. 2 Cor. 6. 2. Ruth 4. 5.

the Lord God] The Name God hath beene mentioned from the beginning of Genesis to this verse thirty three times, or thereabouts; but he is not called Jehovah before now the crea∣tion was perfect; yet as if he were not so called now, it is said, Exod▪ 6. 3. by my Name Jehovah was I not knowne. See Annot. on that place.

V. 5. before] The meaning is not that plants and herbes were first made, and then put into the earth, (as man was first made, and then placed in Paradise) but that God made the plants which before were not in the earth, nor could have been but by his fore-going and fore-given power to produce them. See Gen. 1. 12.

raine] The fruitfulnesse of the earth came not by the ordi∣nary concourse of second causes, as raine from heaven, nor by humane labour on the ground.

V. 6. but] Some for But a mist, read, Or a mist: some, nor a mist, continuing the negative of the precedent verse: and so the fruitfulnesse of the earth was by Gods immediate power, without any other meanes naturall, or artificiall, from above, or from below.

But a mist] Which went up, and came downe in a Jew whereby the earth was softned, and disposed to let out the semi∣nall vertue, wherewith God hath endowed it, for putting forth plants, and fruits; and whereby those that were already brought forth were cherished; and if they were not produced and per∣fected in an instant, (which God might easily doe) they might have a further degree of proceeding to perfection by meanes of this mist.

V. 7. dust] This meane originall of mans body, though it serve to exalt the Power and Wisdome of the Creator, who out of such indisposed materials could make such a curious worke, yet it serves to humble man in regard of the basenesse of his beginning; and in regard of his now transitory condition, which is like to dust before the winde. Psal. 18. 42. not durable as mar∣ble, or the rocks against which the winds blowing and waves beating cannot prevaile, Matth. 7. 25. See Gen. 3. 19. & Chap. 18. vers. 27.

formed] The word Jatsar in Hebrew signifieth the act of a Potter when he formeth somewhat out of clay: See Isa. 64. 8. Jer. 18. from the first to the sixth verse, and Rom. 9. 20, 21.

breathed] The Lord animated, or inspired him with a living, and reasonable soule, or spirit, which presently appeared by breath at his nostrils; for the soule of man is not educed, de∣rived, or fetched out of any power in the matter of the body, nor made of any matter at all, as the body is, but as it is a spirit, immateriall, and immortall, so it had its immediate originall from the Father of Spirits, Heb. 12. 9. See Numb. 16. 22. & Chap. 27. 16. Job 27. 3. Chap. 33. 4. Eccles. 12. ••. Zach. 12. 1.

breath of life] (Chap. 7. 22. Job 27. 3. Isa. ••. 22. Heb.) breath of lives. For man hath a vegetative life with trees and plants; a sensitive life with beasts; and above them both an intellectuall, or reasonable life with Angels, though theirs be of a more ex∣cellent degree then his: there is also a life of grace and of glory to which Adam was created, and his posteritie restored by faith in Christ.

a living soule] That is, a living man, by a Synecdoche of the part (commonly the better part) put for the whole. See An∣not. on Gen. 12. 5.

V. 8. a garden] Though the whole earth was pleasant, and fruitfull, and Garden-like, in respect of what it hath been since the fall; yet God was so good and kind to Adam, that he plan∣ted him a Paradise, choicely furnished with excellent Plants and fruits, wherein he might live in a condition of dignitie and de∣light: See Gen. 13. 10. Ezek. 28. 13. in which respect it was a figure of Heaven, Luk. 23. 43. 2 Cor. 12. 4. and into this Pa∣radise he put him, having formed him before in some other place. This Paradise, though mentioned after the seventh day, was made before, viz. the third day▪ as man was the sixth day, though his creation be particularly reported after the seventh day by a figure called Hysterologia, whereby that is set downe after another thing, which in strictnesse of order should be mentioned before it. Or, it may be said, that the matter of the creation, or the materiall parts, or severall kinds of creatures were delivered in the first Chapter, and the maner of some par∣ticular works (more eminent then the rest) recorded in the second Chapter, and so there is no inversion of order; or if there were, God is not tied to Logicall rules either for the course of his working, or for the discourse and history of his works.

Eastward] From Canaan and Arabia-petrea, where Moses is though to have beene when he wrote this story; so was Meso∣potamia situate (whereof in the next note) See Numb. 23. 7. compared with Deut. 23. 4. & Gen. 28. from vers. 2. to vers. 8. inclusively, compared with Chap. 29. vers. 1.

Eden] The Hebrew word Gh••eden signifieth pleasure, or de∣light; whence it is like the Greek word Hedone (which signifieth the same) is derived, & so it may be an appellative, not a prop••r name, and may be taken for a very pleasant Garden, or Orchard, without any particular designation of place, where i•• was planted. But it is more congruous to the holy Text (and thereto the best Expositors agree) to take it here for a proper name of a place, as Gen. Chap. 4. 16. 2 King. 19. 12. Isa. 37. 12. Ezek. 27. 23. & Chap. 28. 13. There were two Edens of especiall note, the one a Province in Syria called Celosyria; the other is that Region which first named Eden, was afterwards called Aram-fluviorum, or Aram Naharaim, Psal. 60. tit. Or, Mesopotamia, Gen. 24. 10. In the lower part of this Eden, (as we may probably conceive) was the Orchard or Garden of plea∣sure here spoken of; probably, I say, for certainly none can tell: nor by reason of the great change of the world both for the earth, and water, the change of Rivers in their course, and names, was it haply knowne in Moses time, except by revela∣tion from God.

V. 9. tree of life] (Prov. 3. 18. Revel. 2. 7. & Chap. 22. 2.) So called, either because it was of use, and had the force and vertue of supporting food, to nourish and cherish mans nature, and of preven••ing, Physicke to preserve it from diseases and de∣cay; and consequently (if man had not sinned) to prolong his life also to many hundreds of yeares: (but whether Adam were to use it as his dayly diet is uncertain) Or, because it Sacramen∣tally signified, that if a man persisted in obedience to God, he should continue in perfect health and strength in that place, and state, untill thence (without disease or death) he were taken up to the place and state of everlasting life in the Paradise a∣bove, as Enoch was, Gen. 5. 24. and Eliah, 2 King. 2. 11. and (God who gave it the name foreseeing both mans misery, and his remedy by redemption of Christ,) it might be so called as a Type or figure of him, who brought life and immortality (to those whom sinne had killed) by beliefe in his merits to obtaine Gods mercy; whence he might (as he is) be named the tree of life▪ Revel. 22. 2.

in the midst] Not Mathematically, as if it were precisely and punctually in the midst, as in the center of Paradise, (for the tree of knowledge of good and evill was there also) but [in the midst] in the Hebrew phrase is among others, as Exod. 3. 20. Deut. 11. 3. 1 Sam. 16. 13.

tree of knowledg] Not so called in respect of God, as if there∣by he should experimentally know somewhat of the disposition of Adam and Eve, which he did not foresee; but from the e∣vent in respect of them, who by tasting of it against the re∣vealed will of God, would learne and know by wofull expe∣rience a vast difference betwixt the good of obedience, and the evill of disobedience, thereafter as they kept or brake the Com∣mandement given unto them. By this prohibition God wit∣nessed his owne originall right to dispose of his creatures, both for use and for forbearance; and put them to the practice of submission to their maker in indifferent things▪ so farre is God

from allowing man to live lawlesse in any state, that he would have him be under law in the state of Innocencie: what Tree this was for kinde, whether a fig-tree (as some thinke (because fig-leaves were so ready to cover their nakednesse, Chap. 3. 7.) which is not like, because a figge is not a fruit so pleasant to the eyes, as that is said to be, vers. 6. or an apple-tree, for which some alledge, Cant. 8. 5. but with little ground of proofe; or whether of this tree, and the former, there were onely one or more of the same kind, we need not enquire, nor can we deter∣mine, since the Scripture is silent: the onely fruit we can reape of this Tree, is a lesson of Caution against too much desire of denied, or forbidden knowledge.

V. 10. out of Eden] The Garden being in the lower part of the Countrey of Eden, a River ranne downe out of Eden to water it.

a river] Revel. 22. 1.

foure heads] From the garden the River was branched out in∣to foure streames; the Originall of these foure streames or ri∣vers, here meeting together, and afterward parted, vers. 11. is now not known nor found in any part of the earth: and no mar∣vell, there having been so great mutation of things both by the flood, and since by earth-quakes, which have changed the course of waters, and the names of rivers; and divers of them, as the rivers Alpheus, Arethusa, Ana and s••••e others running a great way under ground, seeme to have 〈◊〉〈◊〉 Originall in seve∣rall places; whence if the descriptions o•• places and rivers in later times agree not with this of Moses, we should not conceive there is any contradiction to the truth of this Story, since as it is most ancient, so it is most infallibly true, though in all points it appeare not so to humane reason, or experimentall observation of the degenerated world. Josephus Antiq. lib. 1. cap. 2. makes these foure heads to bee foure famous rivers. First, Ganges the greatest river in India. Second, Nilus which runneth through Egypt. The third Tigris, a great river in Armenia the greater. Fourth, Euphrates, another renowned river of the same Countrey. But these rivers; especially the three first, are so farre distant, that there can be no such affinitie in their streames, as here is implied; besides if all these foure rivers should be sup∣posed to be in Eden, it would make the portion of land much larger, then either out of Scripture or other Authors, whether Historians or Geographers, can be collected or supposed.

V. 11. Pison] The maine river being supposed to be Eu∣phrates, the first chanell here noted is Pison, or Pischon, which the Greeks call by the name of a kingly river; this falles into Tigris and gives the name of Pasitigris or Pisotigris to the con∣current streames.

the land of Havilah] So called (as some thinke) from Ha∣vilah the sonne of Cush, of the posteritie of Cham, Gen. 10. 7. but by observation of History, it is more probable that it was so called of Havilah of the posteritie of Shem, Gen. 10. 29. This land of Havilah is thought to be in East India, the Geographers call it Susiana.

V. 12. gold is good] Yet commonly where there is gold be∣low, there is the barrenest soyle above: the earth therein is no hypocrite with the best side outward: and yet, (as many use the matter) gold how good so ever in it selfe, is not good for them; for where as God hath placed it below their feet, they make it the Idol of their hearts, as Achan did, Josh. 7. 21. which they would not doe, if they considered that for the most part those countries which are furnished with gold, are destitute of better provision both temporall and spirituall; and that the people who inhabit the places where it abounds, are slaves to the covetous, and as the Indians to the Spaniards, who are slaves to this yel∣low Idol, taking gold for their god; a weake and unworthy God, which in time of famine would not be so much set by as a mor∣sell of bread, and a cup of water.

Bdelium] Hebr. Bedolahh; is a cleare gumme sweet to smell to, but bitter in taste, issuing out of a tree in colour blacke, and of the bignesse of an Olive tree, with leaves like an Oake, and fruit resembling the wild figge. Plin. Hist. lib. 12. cap. 9. To the colour of this gumme is Manna likened, Numb. 11. 7. and Manna, (though in figure it were like Coriander seed, which is blacke or of a darke colour) was in colour white, Exod. 16. 31. wherefore some take the word Bdelium not only for a yel∣low gumme like Amber, but for a white gumme, like Crystall; yet the best kinde of Bdelium was yellow, as Plinie affirmeth in the place fore-mentioned.

Onyx stone] Of that see Exod. 28. 20.

V. 13. Gihon or Gihhon] The second river or chanell, which is described by the countrey which it watereth; whereof see the next Annot.

Ethiopia] The land of Cush, (so it is in the Hebrew) and that land is a part of Arabia, neere unto Mesopotamia, which fell to the inheritance of Cush the sonne of Cain: this is the Westerne Ethiopia, so called, for distinction from another E∣thiopia neere unto Canaan.

V. 14. Hiddekell] The third river or chanell called (in Plin. hist.) with some conformitie, though with too much de∣flection from the Originall, Diglito, Plin. lib. 6. cap. 27. for Hid∣clito, (as some thinke) hath its name from the swiftnesse of the streame.

Euphrates] So called by a Synecdoche of the whole for a part; see the Hebrew name of Euphrates is Perath from Pe∣ra which signifieth to fructifie or make fruitfull, because (af∣ter the manner of the river Nilus) by overflowing its banks it waters the fields and meadows, Plin. Nat. hist. lib. 5. cap. 26. It is called the great river Euphrates, Deut. 1. 7. & Job 1. 4. not for that it was the greatest of those that were known to the Jews, but because of its broad spreading, when it overflowed the chanels; wherein it exceeded the river Nilus; the spring∣head of it is said to be Niphale an hill in Armenia, whence it floweth through the middest of Babylon, and at last runneth in∣to the red Sea.

V. 15. to dresse it] Notwithstanding the dignitie of Adams excellent condition, the variety and plenty of provision he had without any cost or paines of his owne, he was not to live an idle life, but to exercise his body in the worke of a Gardiner, to prune and dresse the trees, and herbes of the garden; and to keepe it from the breaking in of beasts that were without it, and from the annoyance of those that were within: for it is like, that some beasts were constantly in it; or at least had sometimes admittance to it; for there they were when Adam gave names unto them, vers. 19, 20. and there was the Serpent that tempted Eve, Chap. 3. 1. and the presence of other creatures served both for addition to his delight, and for augmentation to his know∣ledge, and for exercise of his dutie in honouring his Creator, and of his owne dominion over the creature: for which it may be, the awfulnesse of his presence, but certainly a word or a beck was sufficient. Now though he were to worke in the weeke-dayes, it was not with wearinesse, and sweat (which came upon him as a curse afterward, upon the commission of his sinne, Chap. 3. 19▪) and yet on the Sabbath (by Gods example, if not by his command) he was to rest from that worke, to give himselfe more intentively to the worship of God, and com∣munion with God, which he could not so well doe, if he did any thing else at the same time.

V. 16. the Lord commanded] The words next following are a precept in forme, but in effect a permission, or indulgence ra∣ther, as is that of the Apostle, 1 Cor. 10. vers. 25. 27. and yet in every intimation of the mind of God, there is a vertuall com∣mand for man to be, and to doe according to Gods revealed will therein, whether it be for duty or for libertie; and where he alloweth the use of any thing, there he forbiddeth a supersti∣tious forbearance of it; as Colos. 2. 21.

V. 17. thou shalt not] An Enallage of number, putting the singular number for the plurall; for it appeareth, Chap. 3. vers. 1, 2. that the prohibition was given to Eve as well as to Adam; unlesse we distinguish of the manner of giving, and say, that it was given to Adam immediately, and to Eve mediately by Adam; as Christ is said to baptize, not immediately himselfe, but mediately by his Disciples, Joh. 4. vers. 1. 2.

in the day that thou eatest thereof, thou shalt surely die] Which seemeth to be contradicted by the deferring of Adams death, and the reprieve of his life untill he was nine hundred and thirty yeares old: (for he lived to that age, and then died, Gen. Chap. 5. vers. 5.) But the meaning of these words is, as if God had said unto him, So soone as thou takest and tastest of the forbidden fruit, thou shalt surely come down to a condition of mortalitie; thy body shall be subject to be seised on by such diseases and harmes as will deliver thee up to death; and thy soule (stained and wounded by sinne) (when thy body is dead, unlesse my mercy upon thy repentance pardon it) shall perish by a perpetuall separation from the grace and glory of my pre∣sence, which is another death much worse then the former. Adam then was not absolutely immortall, and without all pos∣sibilitie of dying; for so to be immortall is peculiar to God alone, 1 Tim. 6. 16. because he onely is incorruptible, and man corruptible, Rom. 1. 23. For God is a most pure and simple Essence, and man is compounded many waies. Secondly, Nor was he immortall by any freedome from death, flowing from the principles of his nature, as the Angels are, who are spiri∣tuall creatures not consisting of any materiall substance at all; and so the soule of man also is immortall, Matth. 10. 28. Third∣ly, he was not immortall onely by singular or speciall grace and favour as Enoch, Gen. 5. 24. Heb. 11. 5. and Elijah, 2 King. 2. 11. Fourthly, nor was he immortall as those who are raised from the dead shall be; for they in their bodies, as well as in their soules become immortall by divine ordination, and sup∣port, so that they cannot die, having neither need nor use of meats, 1 Cor. 6. 13. though Christ to assure his Disciples of the certaintie of his resurrection did eate, Luk. 24. 43. as the Angels did, Gen. 18. 8. that they might be knowne to have bodies in∣deed, and not in appearance onely, and might not yet appeare to be others then men as their shape shewed them. Fifthly, but his immortality was a condition safe from sicknesse and death, (if he had not sinned, Rom. 5. 12.) untill God saw it good to ad∣vance

him from earth to heaven: so he had a power not to have died, but after the resurrection from the dead, death shall have no more power over the bodies of men, then over their soules; which in that respect, besides others, may be called spirituall bodies, as 1 Cor. 15. 44. this Commination of death was given by God (though not so taken by man) as a caveat against sinne: for as in the state of innocencie, there was use of a law for exercise of obedience, and for a tri∣bute of dutie unto the Creator; so was there cause and use for threats unto the creature, (though in his most holy and excel∣lent condition) to keepe him from sinne: how much more needfull are both in our degenerate state, for restraint of our corruptions, and the repulse of temptations, from which the grace of the Gospel doth not free us; for the members have no priviledge which the head hath not. See Matth. 4. from vers. 1. to the tenth.

V. 18. It is not good] (Ruth 3. 1.) That is, first, not so profitable for increase: secondly, not so comfortable for a mans selfe, Eccles. 4. 9, 10, 11, 12. thirdly, not so conformable to the communitie of living creatures, who as male and female sort together for the increase of their kinde: fourthly, nor so honourable for the Creator, for his service will be more and more solemne by company, then by any one alone; yet in times of persecution it may be better to be single then to be yoaked in marriage, as the Apostle resolveth, 1 Cor. 8. 26. 28. To this pur∣pose see also Jer. 16. 2.

meet for him] As gracefull in his sight above other creatures, and grateful to him both as a companion in the comforts of life, and as a partner for the propagation and increase of mankind.

V. 19. fowle of the ayre] See Annot. on Chap. 1. vers. 21.

and brought] By moving them to come and present them∣selves to Adam, as their Lord to whom they were to be in sub∣jection, Psal. 8. 6, 7, 8. So they came to Noah to be kept in the Arke, Gen. 7. 9. by Gods appointment, Chap. 6. vers. 20.

to see] Not that God was doubtfull what prudence was in Adam, nor how he would make use of it in this particular; but after the manner of men God speaketh here, as Chap. 18. 21. whereby he putteth him to give evidence of his wisdome, in giving the creatures names according to their natures; or otherwise, as in discretion they might most fitly be distin∣guished.

that was the name] The giving of names to the creatures is an act of authoritie over them, and the acceptation of those names is an acknowledgement of that authoritie. See Gen. 5. 2, 3. & Chap. 17. 5. 15. Luk. 1. 63. & Chap. 2. 21.

V. 21. deepe sleepe] Gen. 15. 12. 1 Sam. 26. 7.

one of his ribs] Not a bare bone, but a rib with flesh on it, vers. 23. It was not superfluous, nor monstrous, if he had one rib more then ordinary put into his side for such a purpose; and if it were one of the ordinary number, which goeth to the com∣position of mans body, God might soone make him another by his multiplying power, as Luk. 9. vers. 13, 14. Or he might harden the flesh to the strength of a bone▪ as the gums of such as have lost their teeth are sometimes so hardned, as to be able to chew the hardest meate: and it must needs be easie to him to uphold the strength of Adam, though he wanted the ribbe, who could put such vigour into the haires of Sampson, Judg. 16. 17.

V. 22. the rib] Womans originall was not so high as the head, nor so low as the foot, because she was to be neither her hus∣bands Mistresse, nor his Slave, but betwixt both: and it was neere unto the heart, that his authoritie might relish more of loving respect, then of rigorous power; and that her observance of him might be rather heartily then grudgingly performed: her making is mentioned now after the Sabbath though she were formed the sixth day, Gen. Chap. 1. vers. 27. as well as Adam, because in the first Chapter their creation in the generall was noted with other creatures, but in regard of the excellencie of mankind above them all, God is pleased to make a more parti∣cular relation of the manner of their making, first of the man, vers. 7. and here of the woman.

made he] Heb. builded.

woman] 1 Cor. 11. 8.

brought her] God brought the woman to the man as a wife to her husband, and joyned her to him as an helper, and thereby shewed the sanctitie and dignitie of marriage being ordained, and the first marriage made by God himselfe in the best and holiest estate that ever man enjoyed upon earth.

V. 23. This now is] How knew Adam this, he being in a deepe sleepe while the rib was taken out of his side, vers. 21. of which she was made? It was an absurd, as well as a sinfull com∣pact of the Priests and Elders, that the souldiers should say the Disciples of our Saviour stole him out of the grave while they slept, Matth. 28. 12, 13. for if they were asleepe how could they tell he was stollen▪ but for Adam, though it be said he was asleepe, untill the rib was taken out, and the flesh closed up; it is not said he was asleepe while the woman was made; or if he were, he might know her originall by him that made her: Some hence inferre that at the resurrection of the dead the knowledge and acquaintance of friends shall be renued; which if it be true, cannot yet be concluded from this example.

woman] Or Mannesse. (as in the Hebrew Ish is man, and Ishah woman) that is, so neere of kinne to man being bone of his bone, and flesh of his flesh, that he cannot contemne her; but he must dishonour himselfe.

V. 24. leave] Psal. 45. 10. Whether these words be the words of God, or of Adam, or of Moses is somewhat doubtfull; but it seemes most probable that they are the words of Moses applying the duty of cohabitation, and bond of union betwixt man and wife, as fit to be preferred before the cohabitation and union of parents and children, whether the parents be kind or unkind unto them, as Gen. 31. 14. though the duties of these relations (so farre as they may consist with the necessitie of matrimoniall interests) must not be omitted, nor slightly per∣formed.

one flesh] (Mat 19. 5. Mark. 10. 8. 1 Cor. 6. 16. Ephes. 5. 31. Matth. 14. 15.) The man is to be as chary of his wives body, as if it were his owne, Ephes. 5. 28, 29. and the woman of his, as if it were her owne; and both, so peculiarly and properly their yokefellowes, as not to account their owne bodies at their own disposall, 1 Cor. 7. 4. and in the production and procreation of children they be so one flesh that it cannot be distinguished in the children, which part is the mans and which the womans; and consequently in sundry respects they are as one person.

V. 25. not ashamed] Shamefastnesse is not properly a vertue, but a perturbation of the mind arising out of the apprehension of an ignominiou: or disgracefull evill, Arist. Eth. l. 4. c. 9. and out of feare of a just reprehension for it; Gell. Noct. Attic. l. 19. c. 16. yet they are commonly most vitious who are least apt to blush, or to be ashamed of what is said or done amisse, as we may observe by the aggravation of sinne set downe by the Pro∣phet Jeremiah, Chap. 6. 15. & 8. 12. Before sinne all things were honest and comely, so that there was no cause of shame to Adam or Eve either before God, or betwixt themselves; their bodies as Gods handy▪ work were perfect and glorious pieces, to which before their fall, the bravest apparell would have been as a cloud spread over the Sunne; or as a black maske over a beautifull face; but having sinned they felt an inward guilt which made them ashamed; and yet when sinne is utterly abo∣lished the primitive naked beauty and boldnesse will be resto∣red, and be glorious againe in all those who by the second A∣dam have redemption and deliverance from all the evill that came upon them by the first Adam. See 1 Cor. 15. 43.

CHAP. III.

Vers. 1. SErpent] There is a great difference of Serpents no∣ted in naturall history, Plin. Hist. l. 8. c. 14. for some are very little, some exceeding great; some (according to the signification of the Latine word) creepe, and some flye: the flying Serpents are called Dragons; and the Devil having the malignitie of both, is called both a Serpent and a Dragon, Rev. 12. 9. & 20. 2. and some are in the mixture of colours very specious and delightfull to the eye; and such a Serpent it is like the Devil used when he tempted Eve to transgresse Gods pro∣hibition of the fruit of the Tree of knowledge of good and evill.

subtil] (Gen. 49. 17.) The word Nahhash, here used, in the Originall importeth a searching, observing, and knowing by experience, Gen. 30. 27. in which kinde of knowledge (so farre as the sensible creature was capable) the Serpent excelled o∣thers, that were not endowed with reason, as man is: this sub∣tiltie is noted by our Saviour, Matth. 10. 16. and by the Apo∣stle, 2 Cor. 11. 3. whereto naturall Historians give witnesse, as Plin. Hist. l. 8. c. 27. By this creature the Devil tempted, and deceived Eve, as by an Asse an Angel reproved Balaam, Numb. 22. 28. 2 Pet. 2. 16. For he was a murderer from the beginning, Joh. 8. 44. and he began his murder by subtill deceiving, there∣by bringing Adam and Eve under the doome of death, Gen. 2. 17. And as a murderer desirous to wound deeply, that he may strike deadly, will look that his weapon be sharpe; so the Devil chooseth the sharpest and subtilest wits for his instruments of mischiefe, that having seduced them, he may by them pre∣vaile the more for seducement of others.

and he said unto the woman] In beginning with the woman he shewed hs subtiltie, for by her he had a double advantage, the one was, in that she was of the weaker sexe, and so the easier to be overcome; the other, in that she was alone, for where two are there is helpe, Eccles. 4. 10. yet Eve had beene better alone then with the Serpent, and Adam better alone, then with tempting Eve; it is not company simply, but good com∣pany which is good for man or woman. Some inquire how it came to passe she was not with her husband; it might be that walking in the Garden, and gazing on the variety of plants, and fruits, and flowers, her eye and fanci•• settled upon some

pleasing object, which Adam passing by with lesse liking, or looking on, got so farre before her, as left her behinde, where∣by she was overtaken by the Serpent.

Yea, hath God] If this were the beginning of his speech to the woman it was very abrupt; and so might the more astonish her; especially putting her so strange a question on the sudden: but some think the words presuppose a precedent parley, wherein he made his entrance into the matter in a more rhetoricall manner; and there is no doubt but he used all his art, both in the proposall and pursuit of his plot; and his aime was in this interrogation to weaken the authoritie of Gods Word, and to wrest the sword of the Spirit out of her hand, or to blunt the edge of it; which, if it had been held, and weilded as it should have beene, would have put Satan to flight, as he was by the same weapon by our Saviour, Matth. 4. 10.

V. 2. And the woman] The knowledge of Eve was very great the first day of her being, much more of Adam, which ap∣peareth by his giving of meet names unto the creatures, Chap. 2. 19, 20. yet in some things it was to increase by experience; and it may be this was one thing wherein Eve was ignorāt, viz. whether the Serpent could naturally speake or no: for she confesseth she was beguiled by the Serpent, vers. 13. which might be by making her beleeve that speech was naturall to that Creature; or if not, that it was no evill spirit that spake by him; (for it is not like she knew any thing yet of the fall of Angels, though what good thing it was that made use of him she could not tell) otherwise it would have astonished her (and it may be it did so at the first, for a while at least) to heare such discourse from such a creature; against which she should have done as the Psalmist saith of the deafe Adder, which is, that he stoppeth his eare, and will not hearken to the voyce of the charmer charme he never so wisely, Psal. 58. 4. or if she would give him the hearing, she should have made him none answer, at least have given no consent before she had consulted with Adam▪ and if they both had beene of one minde, she should against both have pleaded the prohibition of God, and grounding her selfe on that, should have resolutely persisted in refusall of the motion which was subtilly first made unto her, 2 Cor. 11. 3. as being more weake to resist the temptation then Adam was, and yet strong enough to blow the sparkes which were kindled in her heart to enflame his affections to the same offence. It is not safe for any man, much lesse for any of the weaker sexe to lend an eare to a seducing tongue.

V. 3. touch it] This seemes to be an addition to the Di∣vine prohibition, for onely eating of it is forbidden, Chap. 2. vers. 17. as lest ye die in this third verse, a diminution from the word of God; for the commination was peremptory, be∣yond peradventure, thou shalt surely die, Chap. 2. vers. 17. This adding to, and taking from the word of God is that sinne which is doomed to a fearefull curse, Revel. 22. 18, 19. Some thinke she made this addition with a good intention; and if that were good, the addition for all that was naught: it is not lawfull to doe evill that good may come thereof, Rom. 3. 8.

V. 4. not surely die] Heb. not dying die. That is, certainly ye shall not die; or ye shall not die at all. The woman dimi∣nished the Divine Commination making that danger doubtfull, vers. 3. which God denounced in words of certainty and assurance, Chap. 2. vers. 17. the Devil wholly denied it, and was as confident in his slighting the sentence of death, as God was serious and severe in threatning it before; setting Eve free from feare, that she might be free to sinne.

V. 5. For God] As if God had put this prohibition upon them out of envie, (his owne proper sinne) or feare lest by eating thereof man should become as wise as himselfe; (so abu∣sing the name of the Tree of Knowledge, for he would make the woman beleeve it would give intelligence of all things) he makes the Tree much better then it was, or could be, that God might be thought as bad, and they might become as miserable as himselfe by ambitious affectation of a Deitie, which was not possible to be obtained any way; or if it could be at all, it was most improbable it should be that way.

as gods] (Not as Angels, as the Chald. Paraph. hath it). We have a Trinitie of Persons in one Godhead (as before hath beene noted) but no pluralitie of Gods, till the Devil taught it: and here is his first broaching of that Idolatrous Doctrine, which since this time hath multiplied to an innumerable rabble of false gods; for in China there are no fewer then an hundred thousand Idols.

V. 6. saw] Her curious gazing on this goodly fruit made her liquorish to taste of it; her pride, upon her hope to be a goddesse, incited her to a present satisfaction of her desires; wherein concurred the three grand causes of sinne mentioned by Saint John, 1 Joh. 2. 16. her eares before were as open doores to let in lying detraction against God; now her eyes are as glasse-windowes to conveigh the species of a lovely ob∣ject to the concupiscence of the palate: sinne is a speedy gra∣duate, quickly passing from one sense to another, from one fa∣cultie to another; and the Devil drives it on like J••hu with a furious pace, 2 King. 9. 20. It were well we had shuts for all our senses as we have to our eyes, and that we would make a covenant with them against inticing objects, as Job did, Job 31. 1. and that we would keepe aloofe from the occasions of sinne, wherein Satan sets his baite: It is not safe to be at his messe, though our spoone be never so long.

V. 7. the eyes of] The Devil promised the opening of their eyes, as an addition of Divine knowledge, which yet they had not, vers. 5. but yet he spake ambiguously, and deceitfully, mean∣ing to make them know by experience both sinne and misery, of both which their state of innocencie was happily ignorant: and whereas God saith, vers. 22. Behold, the man is become as one of us, it is no attestation to Satans promise, but an ironincall de∣rision of mans miserable condition for his ambitious pre∣sumption.

of them both] What distance there was betwixt Eves eating and Adams, or whether Adam came in while Eve was tasting, is uncertaine: it appears that untill he had eaten, she was not apprehensive either of her sin, or of her shame, and sorrow that belonged to it; haply because her sinne was not compleat, untill (by seducing her husband to societie in it) it had begotten, or brought forth another in its owne image or likenesse.

were opened] The opening of the eyes in Scripture signifieth eithe•• first a cure or recovery of blindnesse, as Joh. 9. 10. 2 King. 6. 20. Or secondly, the discovery of an object not yet discerned, as Luk. 24. 31. Gen. 21. 19. Nunb. 22. 31. Or third∣ly, an intentive looking on, marking, or minding, of a thing; and so it is applied sometimes to God, Dan. 9. 18. The opening here spoken of was different from all these; for here was not onely a new act of discerning, but a new object to be discerned, which before had no being: they were naked before, and they knew that they were so, yet untill they had sinned, they appre∣hended no corruption in their natures, no sense of concupi∣scence, no rebellion in their flesh against the Law of their minde, no indecorum or uncomelinesse in any of the parts, though naked; which now on the sudden, upon commission of sinne had both existence, and appearance.

knew that] (Rev. 3. 17.) They now apprehended their na∣kednesse with the guilt of sinne as a ground of shame; and knew also by wofull experience, that Gods words were true, and the tempters false.

sewed] That is, fastned t••em together with thornes, or stalkes of flowers, or fruits, for there was no artificiall sewing, nor instruments to sew withall at that time.

fig-leaves] Which were broad, and haply nigh at hand▪ to such poore shifts they betooke themselves to cover their shame, when they should have confessed and craved pardon for their sinne, Job 31. 33. but we read not a word either of confession of a fault, or deprecation of punishment; yet before God left them it is like he brought them to both; and hereupon to com∣fort them he made the gracious promise, vers. 15.

aprons] Some Translations say breeches; aprons are now most used by women, and breeches by men; but the originall signifieth properly neither the one nor the other, but things to gird or bind about.

V. 8. voyce] Walking and locall motion, and voyce here ascribed to God, and heard by Adam and Eve, have occasioned some to conceive, that our Saviour at this time appeared to them in an humane forme; which may be so, though there be no proofe in Scripture that it was so: and both speech and mo∣tion might be heard without any such corporall or personall apparition unto them; for God could easily forme articulate words in the aire, and make a sound as if some body walked neere unto them.

coole of the day] Heb. winde of the day. That is, toward the evening, when the aire useth to move with a refreshing gale of winde, especially where there is any vicinitie or neernesse of trees, and waters, as in Paradise there was: then when lust had conceived and brought forth sinne, and sinne was finished and brought forth death, James 1. 15. at least in desert, God came as a just Judge to a solemne tryall and doome against all the offendors: his eare and eye were open to heare and see all the passages of this wicked conspiracie against himselfe; but his silence and patience were no dispensation for sin, but rather a preparation for punishment, that sinne going before, he may pursue it with sorrow and shame afterwards; and so by his own justice he may make himselfe amends for mans disobedience.

hid themselves] The sinfull conscience seeketh to shunne Gods presence, with as much folly as faultinesse; for he that formed the eye shall he not see? Psal. 94. 9. See also, Psal. 139. 7. Besides, unlesse they could runne away from themselves they could have little comfort; for the guilt of their soules will goe along with them whither so ever they goe; and if so, they are but as the fish which swimmeth to the length of the line with an hooke in the mouth.

V. 9. Where art thou?] God asked this question not need∣ing Adams answer for his information; for there is not any crea∣ture that is not manifest in his sight, Heb. 4. 13. See 2 Chron.

16. 9. Psal. 139 1, 2, 4. but because he meant judicially to pro∣ceed against him, he would not condemne him before he heard him.

V. 10. naked] His hypocrisie here appeareth, imputing his hiding to his nakednesse; for before sinne they were both naked and were not ashamed, Chap. 2. 25. whereas he should have said, I have sinned, and therefore as a guilty person am ashamed and afraid to appeare in the presence of a powerfull and righteous Judge. See Annot. on Exod. 32. 25.

V. 11. Who told thee—Hast thou, &c.] By these questi∣ons he should have beene guided to a free, and unfained con∣fession of his sinne, and to a deprecation of Gods displeasure; but he sought to hide his iniquitie, Job 31. 33. and when that could not be, he sought to shift off his fault from himselfe to his fellow, or associate in sinne.

V. 12. The woman which thou gavest] By this he makes as if it were Gods fault in giving him the woman, rather then his owne in taking from her hand the forbidden fruit, and eating of it against the expresse prohibition received from God; as if he were more just then God, more pure then his Maker, Job 4. 17. A great aggravation of his precedent sinne, and a just ground of the severitie of the punishment which God brought upon him afterwards: yet the Apostle seemes to acquit him from fault, where he saith, Adam was not deceived, but the wo∣man being deceived was in the transgression, 1 Tim. 2. 14. but though Eve did not deceitfully seduce him, as her selfe was de∣ceived, 2 Cor. 11. 3. and therefore he saith not (by way of excuse) the woman deceived me, yet it was his great fault so to take up the sinne at the second hand, as he did, when he should rather have rebuked her boldnesse, then followed her in it.

V. 13. The serpent] (Revel. 12. 9.) She confesseth the fact, saying, she did eate; but denieth the fault, imputing that to the Serpents deceit, rather then to her owne ambitious minde, and rebellious appetite. Thus Adam and Eve make wofull worke for themselves and their unhappy posteritie; she tempt∣eth him to disobey God; he teacheth her by his example to de∣lude God by shifting evasions, which were but like their fig∣leaves, too narrow to cover their sinne, too thinne to ward off the stroke of Gods justice.

V. 14. Because] God questioneth and conferreth with A∣dam and Eve because he meant to bring them to repentance; but he putteth no question to the Serpent, or rather to the Devil in the Serpent, because he would shew him no mercy; for that he sinned of himselfe, without any to seduce him, and against a greater measure of light, and stronger obligation of love, and with hatred to God, with blasphemou•• slanders of his goodnes, and out of desperate envie that mans condition was better then his, and that he was to possesse the happinesse which to him was unrecoverably lost; hence is his misery left without all helpe or hope of remedie.

thou art cursed] This curse was denounced against the Ser∣pent not as guilty of sinne, (for the law was given to man, not to him, and where there is no law, there is no transgression, Rom. 4. 15▪) but to shew Gods hatred, and to stirre up detestation of sinne, by Divine severitie shewed against the instruments of it, as Exod. 32. 20. Levit. 20. 15, 16.

upon thy belly] The Serpents posture though before his curse it was not upright, like unto mans, yet it might be lifted up by legges some distance above the ground, as in Geese, and other fowle; such serpents are mentioned by Plin. Nat. Hist. l. 11. c. 46. or by the artifice of Satan who possessed him, he might be erected so, that he might with more decorum conferre and con∣verse with the woman; and this seemes the more probable, be∣cause Chap. 3. 1. he is forted to the beasts of the field which are distinguished in kinde from creeping things, Chap. 1. 25. But upon his service to Satan in this seducement to pride of the spi∣rit, and concupiscence of the palate, he might be brought down to creepe and crawle upon the earth; or if he crept on the earth before, that motion might from henceforth be a paine to him, though before it were not; as Adams labour before sinne was enjoyned as an exercise, Chap. 2. 15. but after it was imposed as a penaltie, Chap. 3. vers. 19.

dust shalt thou eat] That is said of the Serpent, Isa. 65. last. & Mic. 7. 17. Deut. 32. 24. which, if it be not his ordinary diet according to the letter, yet his moving and crawling in the dust raiseth dust up to his mouth; and having his food where every foot doth tread, it cannot but have much dust or other filth up∣on it, or sticking to it. In this curse of the Serpent the Devil hath his share, and in a figurative sense the worst part; for he is much more debased then the Serpent; for the Serpents place is the superficies or surface of the earth, the Devils a great way be∣low it, even in the nethermost hell: and as the Serpents food is vile and filthy, so is the Devils much worse; for if there be any thing which is to him as meat is to the hungry, it is the Im∣piety of blasphemers, the impuritie and pollution of such sin∣ners as are like filthy dogges licking up their owne vomit, and as swine wallowing in the mire, 2 Pet. 2. 22. which is much more vile then any dust or dirt, whereby either man or beast may be defiled.

V. 15. enmitie] (Matth. 23. 33. Joh. 8. 44. Act. 13. 10. Prov. 29. 27 1 Epist. Joh. 3. 8.) The brood of Serpents and the generation of Mankind are irreconciliable enemies to each o∣ther: See Plin. lib. 2. cap. 20. & lib. 2. cap. 63. but the greatest and sharpest hostilitie is betwixt the godly seed of the woman and the wicked seed of the spirituall Serpent Satan; who, so farre as he is discovered to be what he is indeed, is hated and abhorred of mankinde in generall, as he hates all mankinde without exception, though he be so crafty (in concealing his cruell wrath, and putting on appearances of good-will to man▪ as here to Eve) that over a great part of the world by the power of his Impostures he ruleth as a God, 2 Cor. 4. 4. This enmi∣tie had here its beginning, but it is never to have an end, nei∣ther in this world, nor in the world to come.

it shall bruise] The word in the Hebrew Hu, and in our Bible translated [it] is of the masculine gender; that is, Hee (if ap∣plied to a person) not [Hi] which is she in the feminine; and Zera, which is seed in Hebrew of the masculine gender also: So is the Verb Jeshuphecha (shall breake): all concurring to confine the promise to Christ the promised Seed; and confuting the Translation which putteth shee for it or hee, and giveth the glory of our Saviour to her who was saved by his vertue and victory as well as others, Luk. 1. 47. Yet in a secondary sense not onely she, but all the members of Christs mysticall body shall partake of his triumph, for by him shall Satan be trodden under their feet, Rom 6. 20. and so shall all those that are of Satan (as the godly are of Christ) be trodden downe with him.

thy head] The life of a Serpent rests most in his head, and his head by creeping on the ground is neere the feet of his ene∣mies, and so ready to be trodden on and crushed in pieces: the Devill the most dangerous Serpent is in the like danger from Christ, and true Christians, as it is in the fore-cited place, Rom. 16. 20.

his heele] The Serpent hath but one head, but the Seed of the woman hath two heeles; so that the one may be some helpe while the other is hurt, as is wittily observed by •• late learned Divine. Besides, an hurt in the heele is farre from the head and heart; and though it may be painfull, it is not mortall: such are the afflictions and persecutions of the godly by the Devil and his agents, from whom whatsoever harme they receive in their bodies, goods, or good names, is in comparison of their better part (which they whether men or devils cannot reach) but as a bruise in the heele, which cannot indanger the spiri∣tuall life of their soules, Matth. 10. 28. and the safetie of them will by consequence bring in the recovery of the body from any wound or hurt, yea from death and the closest prison of the grave or coffin.

V. 16. and thy conception] The multiplying of Conception soundeth like a comfort, but the meaning may be, (as is before noted of the Hebrew phrase, using two Substantives for a Sub∣stantive and an Adjective, as Chap. 1. vers. 26. Annot. 5.) that he will multiply her sorrowfull conceptions, which shall be ma∣ny by often abortions, or untimely births; whereas but for sin she might by one conception have beene a happy mother of many together, as we see by experience in other kinds (and sometimes in women-kind) and that without pain, whereas now a womans child-breeding, and child-bearing, is more grievous then to the females of any other kind, Arist. hist. de Ani. l. 7. c. 9. which (though it proceed of a naturall cause) God would have so ordered and overruled, as to have made it not onely safe, but easie also, but for precedent sinne, without which death had neither way-laid the child nor mother in the passage into the world, nor sent any out of the world afterward, nor had there beene any pain either at the first appearing in it, or finall parting from it.

thy desire shall be to thy husband] Or, subject to thy husband.

rule over thee] The subjection of the woman to her husband was not repugnant to the state of Innocenc••e; but then as the authoritie of the man would have beene used with justice and kindnesse, so the obedience of the woman would have beene pleasant and cheerfull; whereas now for holding a conspiracie with Satan, and abusing her familiarity with her husband, she was like to find lesse comfort in her communion with him; for by sinne conjugall kindnesse is turned to austeritie, justice to in∣jurie, willing obedience to reluctancie and frowardnesse; and so the yoke which would alwaies have beene sweet and easie, becometh many times (especially if any be unequally yoked in respect of their conditions) hard and bitter to be borne, yet borne it must be▪ 1 Cor. 14. 34. Tit. 2. 5. 1 Pet. 3. 6.

V. 17. cursed] The earth was deprived of its former fruit∣fulnesse, yeelding neither so much fruit, nor so good fruit, nor with so much ease as before it did: since which there was need of the help of husbandry with toyle to till it, though of it selfe without tillage it abounded with hurtfull increase. Of the curse on the creatu••e. See Isaiah 24. 5, 6. Rom. 8. 20, 22.

V. 18. thornes] If thornes were the naturall fruits of the earth before the fall, which some affirme, some deny (saying the rose was before, the thorny hedge only since): yet by sinne they were sharpned, and converted to a curse in their super∣abundance, and growing where they should not, and tearing mans flesh sometimes casually, and sometimes instrumentally and purposely, (as Gideon threatned the men of Succoth, Judg. 8. 7.) which but for sinne should never have been.

herbe] Under this word is comprehended corne of severall kinds, as well as such things as growing out of the earth are u∣sually called herbs, by way of distinction from corne; of such he must now take his diet, which were neither so pleasant, nor so wholesome, nor so easie to be had, as his provision in Paradise, out of which God purposed to expell him, and to put him to a larger pasture, but to so much poorer commons as the common field is worse furnished in provision then a pleasant garden.

V. 19. sweat] By the sweat of the face is understood all manner of labour whether of the body, or braine, Eccles. 1. 13. as also whatsoever is grievous to man in this life either to doe, or to suffer; yet the Priests in their ministrations were to take heed of sweat, and therefore they might not so gird them, ei∣ther up to the arme pits, or below towards the loynes, as might occasion it, Ezek. 44. 18. which was a part of their ceremoniall puritie, figuring that which was morall and spirituall, Psal. 103. vers. 14. Job 34. 15.

to dust return] Not by any necessitie of his created nature, but because he had sinned God threatneth to make his end as base as his beginning; whereas otherwise decay, or sicknesse, casuall mishap, or violence, should not by death have brought down his dignitie, who had rule over the birds of the aire, Gen. 1. 28. to be subject to be devoured by the wormes of the earth. Sinne is the wicket that let death into the world, Rom. 5. 12. and hath given it so much advantage and victory over humane na∣ture, that the kernell of a raison, yea an haire in milke hath choaked and killed a man, Plln. Nat. Hist. lib. 7. cap. 7. and laid him lower then the beasts of the earth, for they lye upon the ground while he is laid under it.

V. 20. Eve] Hebr. Hhavah from the word Hhajah, which signifieth, hath lived.

because she was] Adam gave her her name, but Moses gave the reason of it; for when she was so named by Adam▪ she was not a mother at all; but she was the mother of all both before and since Moses his time; and if Adam gave the reason, it was a Prophesie what she should be, signified (for more assurance) in the Preter tense, which is usuall in Prophetick speeches; yet because she was the cause of a naturall death to all that live, some take the words in a spirituall sense, as implying the birth of him, (among her Posterity) who should be the authour of a better life, both to her and them.

V. 21. did the LORD God make] Immediately by him∣selfe, or by the ministery of Angels, or gave them knowledge how to make them.

coats of skins] What skins they were is not set down; it may be they were sheep and goat skins, Hebr. 11. 37. their first covering was by their own provision, of leaves, which would doe them little service, and but for a while: God provides better for their securitie against the offence of heat and cold, and is (notwithstanding their sinne) so respective of their welfare, as to kill or permit other creatures to be killed that they may be cloathed: when God put this livery upon their backs, it is like he gave them instruction to serve him by sacrifice of slain beasts; for their children learned that from them which they practised, Chap. 4. 4. and they from God; and the sacrifice foretokening the death of Christ, the skin might (as some of the Ancients note) signifie their covering in the Robe of his righteousnesse, and might also minde them not only of Gods benignitie, but al∣so of their own mortalitie, since they could not be covered with the skinne of any beast that was not killed. But the Originall of raiment, though so long agoe, should never be forgotten by the sonnes of Adam, but be remembred as a checke to the vani∣tie and pride of apparell; which, whatsoever it is, it carrieth with it a character of reproach to him that weares it, and an implicite confession of guilt and shame; whereof we have no more cause to be proud then of a plaister of mastick worne to stay the rheume from annoying the eyes or teeth, or of a scarfe about the arme when it is put out of joynt, or a paire of specta∣cles to help the dimnesse of the sight.

V. 22. as one of us] That is, one of the Trinitie, God the Father, God the Sonne, and God the Holy Ghost. See the first Annot. on Chap. 1. vers. 26. Which is spoken in the sense of that flouring figure called an Ironie, or a Sarcasmus, like that of Elijah, 1 King. 18. 27. and of the Preacher, Eccl. 11. 9. whereby God declareth his high indignation and disdaine of their impi∣ous presumption, and affectation of an impossible prehemi∣nence.

tree of life] See Annot. on Chap. 2. vers. 9.

live for ever] Having sinned it is not like that by such a meanes his happinesse should be recovered, or that he thereby should be made immortall; (though haply he might thinke so) this speech therefore may well be thought another Ironicall taunt, as that in the precedent part of this verse; yet he might seriously be debarred of the use of that Sacramentall tree, ha∣ving by his sinne crossed the end of it, defrauded himselfe of the hope of that benefit he might have had by it: See the fore∣noted Annot. on Chap. 2. vers. 9.

V. 24. drove out] In the precedent verse it is said; God sen•• him forth; Here, he drove him forth. It is like at first God bade him goe, and then shewing himselfe unwilling, and begging that he might abide there still, God with some evidence of wrath denying him, drave him out: on what day this was done, whether the same day of his Creation, or the next day after, or that day seven-night in which he was made, or on the thir∣teenth day, (as many Popish Chronologers hold) or fortie dayes after, (as some have imagined) is not revealed by God, nor can it be safely resolved by man: though of these severall conceits that which sets his fall upon the Sabbath day, and that which adjourneth it untill the fortieth day, are most improbable▪ and of them all that which seemes the likeliest in the judgement of many learned and sound Divines is, that man fell the first day of his Creation, for which they cite, Psal. 49. 12. 20. where they take the Hebrew word Adam, for the particular name of the first man, not for the name of man in common; which is the more probable, because if Adam and Eve had lodged in Paradise one night, his first child had not been begotten in his own likenesse (that is, in the state of corruption into which he fell) as he was, Chap. 5. 3. Object. Against this is objected that man was made the last of all the creatures, on the last day of the weeke, and that there were too many particulars bewixt his creation and exclusion out of Paradise, to have their passage in a piece of a day, as all that we read, from Chap. 2. 15. to the end of the third Chapter. Answ. But first, excepting the gi∣ving of names to the creatures, which was done before the wo∣man was made, Chap. 2. 20. and done so much the sooner, as Adam was the wiser, (and his wisedome and knowledge of the creatures was very great at the first) all the other things men∣tioned had an orderly connexion one with another, and would easily follow one another; and considering that the devill was watchfull to take the first and fittest opportunitie to tempt, which was when Eve had least experience of the world; and that con∣cupiscence of a Deitie kindled, would be very quick & active to obtaine it; and that God for his part could make as much hast with his justice, as the tempter or tempted with their sinne; it might be probable enough that all might be done to their cast∣ing out of Paradise the first day, of which eight or nine houres might be allowed for all the occurrences betwixt their begin∣ning and banishment. Some are very punctuall, both for the day of the moneth, and of the weeke, and for the houre of the day, affirming that it was on Friday the twenty seventh of March the ninth houre of the day; so in the Manuscript Annalls of Eutychius Patriarch of Alexandria, cited by M••. J. S. Chap. 8. pag. 44, 45. of his booke Of the civill yeare and Calender of the Jewish Church; but no man is bound to beleeve that which no man can prove by any Record that is competent testimony in such a case.

Cherubims] Angels, so called (as some conceive) of knowledge; the fitter to bee designed to that service under that name, because the sinne of Adam and Eve was an ambiti∣ous desire and endeavour to equall God in Omniscience, and universall knowledge. Of their figure or shape, see Annot. on Exod. 25. vers. 18.

a flaming sword] Or, swords; For the word Cherubim is of the plurall number, and if there were more then one Cherub, it is like there was more then one sword: it is called a fl••ming sword, because it was bright and cleare, shining like a flame of fire; or, because it was fire, in the forme and fashion of a sword; for Angels are Gods Ministers, and his Ministers come sometimes with flames of fire, Heb. 1. 7. and with the sword, Numb. 22▪ 23. Josh. 5. 13. 1 Chron. 21. 16. Either fire or sword coming single is terrible, both together much more, and most of all by motion every way, which might make them more pe∣nitently apprehensive of their hainous sinne against the Majestie of God, and of their notorious folly against the felicitie of man, who so soone, and for so small a matter lost so happy an estate, which once lost, could never be recovered.

turning every way] Or, two-edged; To terrifie Adam (and, as some conceive, the devils also) from returning to the place from which he was driven; which some mystically apply to the exclusion of the wicked from Christ the Tree of life, Revel. 22. 2. and from the Celestiall paradise, or garden of that tree, the Kingdome of heaven, Revel. 2. 7.

CHAP. IIII.

Vers. 1. KNew] A modest expression: the like whereof is, Numb. 31. 17. Matt. 1. 25. Luk. 1. 34. According to this phrase, the Hebrewes call a virgin Halma, or Ghnalma, that

is, unknown, or hidden: and so were virgins usually vailed, that they might not be easily seene, as Rebekah, Gen. 24. 65.

I have gotten] Obtained, or possessed a man: for Kana, (whence the name Cain or Kain is derived) signifieth a pos∣session.

from the Lord] That is, as his gift, by ratifying his blessing of multiplication, Chap. 1. 28. to her in particular. See Gen. Chap. 33. vers. 5. & Psal. 127. 3. And not onely blessing her con∣ception of a child, but her child-birth also without the assistance of a Midwife, or of any such helps as necessitie sought, and in∣genuitie found out in after-times.

V. 2. again bare] Because her bearing again is mentioned, but not her conceiving before it, as vers. 1. it might be thought that Cain and Abel were twins; save that the name Abel (sig∣nifying vanitie) may imply, that upon some sad experience of the vanitie of the world betwixt the birth of her two sonnes, she called the later of them by that name: yet might it be that at the beginning births might be double, both in number and in sexe, for the more speedy and copious increase of mankinde.

Abel] Hebr. Hebel. There is a double writing of this name: the one with Aleph, (as Josephus writes it) signifying mourn∣ing, as he expounds it. Antiq. lib. 1. cap. 2. The other with He, Hebel, signifying vanitie, Eccles. 1. 2. Wherein, as it carried a memorandum of History, (as in the precedent note) so it might point by way of prophecie to the untimely end which afterward befell him.

V. 3. in proc••sse of time] Hebr. at the end of dayes. The like phrase we finde, Gen. 41. 1. at the end of two full yeares: and, Ezek. 3. 16. At the end of seven dayes. By [at the end of dayes] here, may be meant the Sabbath; for that is the end of the dayes of the weeke; and being a day especially sanctified from the beginning, Chap. 2. vers. 2. for the honour of the Creator, it might be seasonable on it to offer sacrifice of the creatures as a tribute due to the Lord of all: but usually the words are taken for a distance of time of greater extent then the compasse of a weeke; yet might it be a certaine time either by constitution or custome, which now being compleat and runne up to the period of the Accompt, they both made their Oblations to God, as followeth.

Cain brought] It is not said to whom or what; whether to Adam as the Priest of the Family, or to the place (which, it is like, was certain) where the Sacrifices were to be offered up unto God; for though in after-time the Father of the Family was the Priest to the Church in his house, and in his stead the first-born had the Priest-hood as a part of his birth-right; yet it may be at this time indifferently supposed, either that both brought their sacrifice to their Father on earth to be offered to their Father in heaven, or that each of them did by himselfe offer up his own oblation.

fruit of the ground] Cain was an husbandman, and his em∣ployment was to till the ground; yet he must not so minde the earth, as to forget his dutie of devotion to his Maker in heaven.

V. 4. firstlings of the flocke] Which were first killed, and then offered up unto God by fire; the flame whereof ascended up towards heaven, while the offerer by the elevation of his soule towards God either did, or ought to doe the like: and thereby he made an implicite confession of his sinne as deserving death, (a severe and painfull death by burning) and a profession of his faith in Christ as a Redeemer from death: by this faith Abel offered a more acceptable sacrifice then Cain, Heb. 11. 4. and it was of the firstlings of the flocke which he offered, (whe∣ther of sheep or goats, the Hebrew Text distinguisheth not, for the words will serve for either) because it was fit that God should have the first fruits of his own increase: what was here in practise, (and it may be by precept also, though not here ex∣pressed) was afterwards prescribed by an expresse Law, Exod. 13. 2. Numb. 3. 13.

and of the fat thereof] Here again is the practice of that for which we may in some sort or other presuppose a precept, (for sacrifice is worship, and without a precept it is will-worship con∣demned by God) which in Moses time was expressely delivered, Exod. 29. 13. 22. Levit. 3. 3. but withall the meaning may be ••hat Abel did not sacrifice like those profane niggards, who thought any thing good enough for God, Mal. 1. 13. but he gave him of the best and fairest of his flocke: for that which is best in any kinde is commended under the title of fatnesse, as Gen. 45. 18. & Chap. 49. 20. Nehem. 8. 10. They that suppose there was no feeding on the living creatures untill the flood, conceive here was offered onely the wooll of the Sheep, and the milk of the Cow, the best of the milk, which they call the fattest, (though that fat of the milk be properly the butter) but that supposition will hardly be made good if turned to a position, for it is more probable that the eating of flesh was allowed and in use before the flood, then the contrary. See Annot. on Chap. 9. vers. 3.

had respect unto Abel] And first to Abel justified by faith, Heb. 11. 4. and then to his sacrifice as a fruit of that faith: this respect appeared by some visible signe from heaven, especially by fire falling upon the sacrifice to burn it, as Lev. 9. 24. Judg 6. 21. 1 King. 18. 38. 1 Chron. 21. 26. 2 Chron. 7. vers. 1. 3.

V. 5. not respect] Not such to Cain as to Abel, and to his sa∣crifice, through his want of faith and sinceritie in Gods service: or no respect at all; for he would have a naughty or vile person contemptible in the eyes of such as are good, Psal. 15. 4. See 2 Kings. 3. 14.

very wroth] At God and Abel both: at God, as Matth. 20. vers. 15. his eye was evill, because Gods was good; and at A∣bel, because, being his yonger brother, he got the blessing of his heavenly Father from him: and if (as some Divines con∣ceive) this sacrifice were tendred for election and consecra∣tion of one of the two upon divine choice and acceptance to be head of the holy race, by whom Gods Church was to be ex∣tended to after ages, it was the more displeasing to Cain to bee refused, by how much more honour it had beene to be received.

countenance fell] From a cheerfull to a churlish looke; from an upright to a down-cast aspect; which bewrayed the malig∣nitie of his minde: for the countenance, which (in propriety of speech) is onely in man, (as the Oratour well saith, lib. de le∣gibus, p. 325.) is formed and varied according to the minde, from whence it hath its mould, Tusc. q. lib. 3. p. 353. and there∣fore though it alone be obvious to the eye, it makes discovery of that which is out of sight; so that it is a good witnesse against the wicked, Isa. 3. 9. for that bewrayeth sometimes their pride, Psal. 10. 4. sometimes their feare, Dan. 5. 6. sometimes their envie and grudge against the good, as Gen. 31. 2, 5. and as in this place.

V. 7. doe well] In the outward act of offering unto God they both might doe well, and much alike; yet there was this difference of their oblations, Cains sacrifice seemed rather gratulatory, as looking back to Gods beneficence for the yeare before, then propitiatory, as looking forward to reconciliation to be made by Christ in time to come, which was better typi∣fied by the bloody sacrifice of Abel, then by the unbloudy sa∣crifice of Cain, which might be of eares of corne, as Levit. 2. 14. But there was more difference betwixt them for inward acts of faith and love, then for outward acts of sacrifice: the former sort is meant by doing well in this place.

shalt thou not be accepted?] Or, is there not forgivenesse? Or, shalt thou not receive? Or, shalt thou not have the excellency? Or, a lifting up? So many wayes are the words rendred, because of the ambiguity of the Hebrew word Seeth, and of Nasa, from whence it is deduced: according to this varietie the sense is various. 1. Shalt thou not be accepted? the words are interroga∣tive, but vehemently assertive or affirmative in sense; and their meaning is this; thou shalt surely be accepted, if thou dost well, both thou, and thy sacrifice. 2. Is there not forgivenesse? Yes, if yet thou wilt repent and amend. 3. Shalt thou not re∣ceive? Yes, thou shalt receive an evidence of mine acceptance as thy brother did; I will not be partiall; if thou offer with as good a mind as Abel did, my favour shall come upon thy sa∣crifice in a celestiall flame, and it shall ascend unto me in a sweet smelling fume as his did. 4. Shalt thou not have the excel∣lencie, or lifting up? Yes, the right of primogeniture, and the preeminence of the Priesthood shall be thine, and thou shalt lift up thy countenance with chearfulnesse in the affiance and fruition of my favour.

sinne lyeth at] Some take these words for a commination ei∣ther of the revealing of his secret sinne, so, as that it should not still lurke and lye hid in the bosome, closet or chamber, but be made so manifest as if it were laid at the doore for every eye to look upon it; or of the punishment of his sinne by inward vexation of spirit, and pangs of conscience, which (though for a time it lie asleep like a Mastive-dogge at the doore) will not rest long: for at the doore, where there is much passing, often knocking, opening and shutting, the Dogge will soon be awakened; so will the conscience; and when it is awake, it will barke most clamorously, and bite most furiously, so that none can beare it, Prov. 18. 14. Or, by outward vengeance; which will (as it were) lie in waite for him at the doore, when he steppeth either in or out, to set upon him.

unto thee shall be his desire] Or, its desire. That is, (as some take it) the desire of sinne, to enter into thee to possesse thee, and prevaile with thee, and rule over thee; but thou contrari∣wise must strive to suppresse it, and bring it under thy subjecti∣on; and by grace (not by the power of free-will) thou maist so farre overcome the dominion of it, that it shall not tyran∣nize over thee; but at last by mine assistance thou shalt have the mastery and perfect victory over it: and in speciall in this sense of the words he is admonished of his dutie to keep under, and to beare down the indignation and envy he had raised up against God and his brother. But in our last Translation answer∣able to the Originall, it is personall, unto thee shall be his desire, and thou shalt rule over him, as Gen. 3. 16. wherein from argu∣ments of pacification of his incensed spirit in general, God com∣eth down to a removall of the cause of his indignation in par∣ticular,

which, by the words here used, may seeme to be a con∣ceipt that his younger brother so much in Gods favour would be like to deprive him of the dignitie of his birth-right, and God taketh off that conceipt by speaking to him to this effect; Though thou hast forfeited the preeminence of thy primogeni∣ture by thine evill heart towards me and thy brother, yet upon thy repentance and amendment thou mayest still enjoy it; and thy brother, against whom thou art so much incensed, shall have a desire to please thee, and to be ruled by thee, if thou rule and governe thine affections by Religion and reason, as thou oughtest to doe.

thou shalt rule over, &c.] See the latter part of the precedent Annotation.

V. 8. And Cain talked] What talke passed betweene them, whether it were chiding with Abel, because for his sake he was chidden by God; or whether by some simulation of fa∣vour and love he allured him to walke with him into the field, it is uncertaine.

when they were in the field] Whither Caine had drawne Abel for fitter opportunitie to effect his wicked designe; for there he might act it out of sight and noise, and so none was like to rescue his godly brother out of his bloody hands. Whether there (though not before he walked out) he picked a quar∣rell with him or no, or whether there were any words of offence at all betwixt them, it doth not appeare in the sacred story; much lesse what words passed betwixt them before his malice came to blowes: and it may be he was as crafty as cruel, and so gave Abel no warning by words of what mischiefe he meditated to commit with his hands.

rose up] Not as having taken a fall by Abels striving with him before, (as some have supposed) for the phrase imports but the beginning, preparing, or present addressing of a mans selfe to any act or businesse, as Deut. 13. 1. Judg. 4. 9. and in many other places.

and slew him] Had God rejected his sacrifice, because it was not bloudy, vers. 3. as Abels was, vers. 4. he could have was no worse, if he meant both to mocke and anger him for the choice and refusall of their oblations. How he slew him, it appeares not in the Text; but negatively that it was not by strangling, because his bloud was shed, vers. 11. Popish Painters setting out this story to the eye, faine the instrument of murder to be the jaw-bone of some brute creature; but it might be ra∣ther some instrument of husbandry wherewith Cain was accu∣stomed to walke, or a stone which might be taken up without suspition on Abels part, and so suddenly throwne, or driven at him, that he could not avoid it.

V. 9. Where] God questioneth with Cain here, and vers. 6. as with Adam, Chap. 3. vers. 9. 11. and he putteth the like in∣terrogatories to his creatures elsewhere; not as needing any information from them, for he knoweth more of any man, then his owne heart can tell him, 1 Joh. 3. 20. but to convince them by their owne answers, and to set a patterne for humane justice, which should not condemne any before they be called in que∣stion, and have libertie to answer for themselves. See Act. 25. 16.

I know not: Am I] By this answer he sheweth himselfe not onely to ••e of that wicked one, 1 Joh. 3. 12. who was a mur∣derer from the beginning, but as ancient a lier as a murderer, Joh. 8. 44. for he murdered by lying, Gen. 3. 4. and he addes to these sins high contempt against God, making as if he had asked him an impertinent question; or had put upon him an office not belonging to him; he thought it was not his duty to be his brothers keeper; but thinkes not it was against all duty to God and man to be his executioner, without any desert of death, or any precedent sentence from an authorised judge; and this with as much madnesse as malice, (for the Devil, the god of this world, 2 Cor. 4. 4. had blinded his eyes as well as hardned his heart) he thinkes he can blinde the eyes of the God of truth with his lies, and escape his conviction with his frivolous eva∣sions.

V. 10. What hast thou done?] God not onely makes inquisition for bloud, Psal. 9. 12. but pursueth it, and will require it to re∣quite it, 2 Chron. 24. 22.

bloud] Heb. blouds. Because it issueth out by many drops; or when it is shed by violence and malice, it is let out by many wounds, which make so many severall streames of bloud: thence a cruel man is called a man of blouds, Psal. 5. 6. according to the Hebrew; and David prayeth to be delivered from bloud∣guiltinesse: Heb. from blouds. Psal. 51. 14.

crieth] It is crying bloud here, and speaking bloud Heb. 12. 24. A voice and crying is ascribed to bloud as to the stone out of the wall, and beame out of the timber, Hab. 2. 11, 12. and as the valleys are said to shout for joy and to sing, Psal. 65. 13. all by a figurative speech; and the meaning here is, that bloud-guilti∣nesse cannot be concealed, but that God will take notice of it, though no man see it, or say any thing of it; as though the ground that had received the bloud that was shed uttered a voice, and put up a clamorous accusation, and petition for ven∣geance against the murderer, as Revel. 6. 10.

V. 11. cursed from] From the earth (whither thy brothers bloud sunke being sucked in by the pores thereof, and so as it were, buried in a grave) shall a curse to thee for thy cruell act; whereof in the next verse.

V. 12. When thou tillest] This was a second curse, whereby the earth became worse for Cains sinne, then it was for Adams; which if it were not generall, might be a particular curse upon Cains portion wheresoever he was; so that when he tilled it as an husbandman, it might upbraid him as a murderer.

a fugitive] Cast out from communion with his kindred and former friends and acquaintance; excommunicated from the Church, the societie of the faithfull professors and sincere sa∣crificers, and through guilt of conscience having his heart mo∣ved as the trees of the wood with the winde, Isa. 7. 2.

V. 13. my punishment] Heb. mine iniquitie: as Gen. 19. 15. Psal. 69. 27. Prov. 12. 21. in which places sinne, or iniquitie is put for the punishment of sinne, by a Metonymie of the effi∣cient for the effect; for sinne is the naturall parent of punish∣ment. In saying his punishment is greater then he can beare, he bewrayeth the wrathfulnesse of his spirit, which before made him a murmurer against God, and a murderer of his brother: he could not then forbeare to sinne, and now he cannot beare what is due to him for his sinne. If we take the words after the other reading [mine iniquitie is greater then can be forgiven] they shew his desperate distrust of pardon for his sinne, and therein he becometh as injurious to Gods mercy by his diffidence, as to his justice by his impatience.

V. 14. from the face of the earth] Hee seemeth by this speech out of feare to speake now (as out of wrath and envy he acted his part before) like a distracted man: for how was he to be driven from the face of the earth when he was to be a vagabond upon it? vers. 12. and how could he be hid from the face of God who saw into the secret corruptions of his heart? But if his words have any sound sense in them, it is this: from the face of the earth, that is, from the place of my birth and abode hither∣to; or from the face of that earth (as the word Haadhamah will beare) on which I have dwelled untill now: Or, from the face of the earth, that is, from societie with the inhabitants of the earth, as Psal. 33. 8. who will abhorre my company, and I shall be afraid and ashamed to come in their sight, or to looke them in the face.

and from thy face] That is, from thy favourable countenance: so that thou wilt not vouchsafe a gratious glance towards me, nor accept of any oblation from me. Some thinke there is an Hypallage in the words, that is, a kinde of mistake, as if he would or should have said, I shall hide my face from God, as not daring to come before him to offer up any sacrifice or service unto him; for otherwise there is indeed no hiding from God, nor flying from him, Psal. 94. 9. & 139. 7.

every one that] Though hitherto we have read but of foure persons in the world, Adam and Eve, Cain and Abel, this be∣ing about one hundred and thirty yeares from the Creation (as Chronologers account it) there might be now many, of whom he might stand in bodily feare; or, if there had been none of his owne kind to avenge the bloud of his innocent brother, his guilty conscience might raise fearefull apprehensions of death from the beasts of the earth.

slay me] Being more carnally then spiritually minded, he feareth more for his body then for his soule; and his owne wic∣kednesse makes him imagine he should meet with a murderer in every place; selfe-guiltinesse in some is the chiefe motive to suspition of others, Psal. 50. 21.

V. 15. seven-fold] That is, (as the Chaldee Paraphrase hath it) unto the seventh generation; or, he shall have mani∣fold punishments: a certaine number used for an uncertaine: as Levit. 26. 28. Job 5. 19. Psal. 79. 12. Prov. 24. 16. & Chap. 26. 25. Jer. 15. 9. and this God saith not for any love he bare to Cain, to whom life with the guilt of such a sinne, and sense of the Divine wrath was worse then a temporall death; but because he would have him live to be a living memento, or warning against murder, which with the death of the male∣factor is commonly buried in oblivion, as Psal. 59. 11. Eccles. 9. 5.

marke] There are many, and some foolish conjectures of this marke: It is most like that it was a trembling not onely of his heart, but of his head and other parts, with a gastly countenance importing guilt and terrour in him, and imprinting it so farre in others that they durst not doe by him as he did by his brother.

V. 16. from the presence] Some thinke these words are sitted to Cains conceit, who now Atheist-like thought he could get out of the reach of Gods revenging hand; but it is more pro∣bable that by his going from the presence of the Lord is meant his going from the place where God gave evidence of his presence in his conference with him: See Jonah 1. 3. Or, from his pre∣sence: that is, from that part or quarter of the world where God had his Church, which is the place of his speciall presence: and so the phrase intimates Cains banishment from his native

habitation, and his excommunication from the house of God: for the place of his especiall presence may be called an house, though it be not made with wals and windowes, and roofe, as ours are, See Annot. on Chap. 28. 17.

Nod] So called here by the figure Prolepsis, or anticipation in respect of the order of things: for it was called the land of Nod, not before, but after; and that by occasion of Cains com∣ming thither, and dwelling there upon his fugitive and vaga∣bond condition: Nod is derived from an Hebrew root signi∣fying to wander, or to be a vagabond: as vers. 12. God doom∣eth him.

V. 17. builded a citie] After he had wandred about from place to place such a time as God thought meet, for the punish∣ment he imposed on him, he suffered him to set up his rest in a Citie which he built; and he built the Citie (as some compute the time) in the one hundred and fifth, (as others) in the three hundred, or foure hundred yeare of his age, by which time his posteritie might become so populous, as not onely to build, but to people a Citie with inhabitants: and he built this Citie for societie and securitie to himselfe and his progenie, and (as Jose∣phus conjectures) that he might be more able to exercise rapine and tyranny upon others.

after the name of his sonne, Enoch] Rather after his sonnes name then his owne, because his owne was odious and infa∣mous; and rather in his sonne Enochs name then any other of his children, because by this it appeares, he loved him better then the rest; haply because he was worse then his brethren, in being liker in manners and disposition to his father then any of them all; yet for all this earthly glory swelling up to the magnitude of a Citie, the name of the other Enoch of the Line of Seth who walked with God, vers. 24. and had no Citie, is more honourable then the name of this Enoch of the race of Cain with his Citie, though the structure of it were never so magnificent.

V. 19. two wives] This is the first man that had more wives then one at once; a Cainite by descent, and a man as fleshly as Caine was bloudy; sinning by lust, as he did by hate: by this dualitie of women he broke loose from the first institu∣tion, which was that two and no more should by marriage be made one, Gen. 2. 24. Mal. 2. 15.

V. 20. of such] Or, of them that dwell. Heb. of him that dwelleth. By an Enallage of number; for by this him, not one alone, but many are meant.

V. 21. organ] That is, the inventor of musicall Instru∣ments. By Organ is not meant such an instrument as in our age hath beene most commonly noted by that name; for that was not found out, or made up untill some thousands of yeares af∣terwards: the same word, here rendred Organ, is found in the booke of Job Chap. 21. 12. & Chap. 30. 31. & Psal. 150. vers. 4. in this sense: whatsoever the forme of it was, the word importeth lovelinesse and delight, for naturally men love and delight in musick: See Psal. 8. 12. where we see that for such things as conduce to the comfort of an humane life, as ordering of Cattell, manuall Arts, building of Cities, the wicked by Divine providence were made serviceable to the good.

V. 22. Tubal-Cain] From this name (as sundry Com∣mentators observe) might the name Vulcan the heathen God of Smiths be taken; as the name Jove from Jehovah; and as Adonis from Adonai, [Lord] often used in the Old Testament, (as some learned men conceive, though others derive it from the Greek word Acido, which signifieth to sing: or, from He∣done, in the same Language, signifying pleasure).

instructer] Heb. whetter. Which may imply a sharpenesse of wit, piercing into the minds of those that receive instruction from him; and withall an incitement, or whetting of the af∣fections to put such Arts into practice.

V. 23. I have slaine a man] The words are very difficult both to translate, and to expound: they are rendred two waies: first, as in the Text; secondly, as in the Margine of our last Translation: the former reading is either affirmative, or in∣terrogative: according to the first the sense is two-fold; the one, that Lamech makes boast of his valour in that he had slain a man; yea, a young man in the prime of his strength and youth; or it may be, (as the words will also beare) two men, whereof the one was eminently younger then the other. to my wounding: that is, by an Hebraism, (as some take it) by my wounding or hurting of him; or, though I have beene fighting to my wounding, or my hurt, I have gotten the better of it; for I have slaine those that fought with me. The second is, that he speakes of these slaughters as fore-dooming himselfe to a worse condition then Cain, and so deserving farre greater punishment then he did, because Cains was but a single slaughter, Lamechs a double one: Taking the words interrogatively they seeme in effect an emphaticall answer to some suspition his wives had of him, with a mind to depart from him, as thinking God would curse the family and posteritie of such a wicked man as he was; against which he pleades his own innocencie and Cains impu∣nitie: Have I slaine a man to the wounding or hurt of my con∣science as Cain did? If I had, yet you see Cain, though he had killed his brother, and stubbornly stood out against his Maker, had yet a marke of protection set upon him that no man might kill him; and if he that should kill Cain was to be punished seven fold, he that shall kill Lamech (who hath committed no such crimes) shall be punished much more. The other reading (which some thinke fitter to be placed in the Text, then in the Margine) is, I would slay a man in my wound, and a young man in my hurt: according unto this, the meaning may be, that his wives fearing lest being hated for his crueltie some would take heart to kill him, he meaning to over-awe them, both to keepe them observant of himselfe, and quiet among themselves, tels them in a bragging manner, that he had so much might and manhood in him that he durst undertake any enemie, yea to slay a man, a young and lusty man, though he had received a wound or hurt before; (for the words (as the Marginall read∣ing hath it) may be rendred in my wound, in my hurt) This ex∣position is most received by many of the most learned exposi∣tors; yet some rather thinke that these words of Lamech are a passionate and penitent confession of his cruell rashnesse; as if he had said, that I have slaine a man in my wrath, it is to the wounding of my heart, and to my great hurt, for the griefe of that fact is a sad affliction to my soule; and thereupon the next words threaten a greater punishment to him that should kill Lamech then to the killer of Cain.

V. 24. seventie and seven fold] Some take the words for seventy times seven, which make up fonre hundred and ninetie times; but it is seventie times and seven times, as Gen. 7. 2. Ac∣cording to the Hebrew the words are, of every cleane beast thou shalt take thee seven seven, that is, not seven times seven, nor two sevens, though the word be doubled; but it is, (as it is well rendred in our Translation) by sevens: so in the sixth of Marke, vers. 7. when our Saviour sent out the twelve by two and two, he sent them not out by fours, but by severall twoos. The meaning of Lamechs words may seeme to be this, that Cains impunitie might be his securitie, since though he had had his hand in bloud, it was not in the bloud of his naturall brother, nor with contumacie against God after the manner of Cain; and therefore if any one should kill him, he should be punished much more, seventie and seven fold; a certaine number put for an uncertaine: as vers. 15. See the Annot. there. Thus a wic∣ked man turnes the Divine patience into humane presum∣ption.

V. 26. then men began to call, &c.] Some Hebrew Rabbines translate the words then men profaned, or profanely called upon the name of the Lord, as if in the time of Enosh Idolatry were taken up; but there is an errour in the Grammaticall construction of the word Huhhal, which in the conjugation Kal, (besides other acceptions) signifieth to profane: but in the conjugation Hophal as here it signifieth they began, or men began: besides for gram∣maticall construction, when the word is followed with a Noune it signifieth to profane, as Numb. 30. 3. Ezek. 39. 7. but when it is followed with a Verbe of the infinitive Mood (as here) it signifieth to beginne, as Gen. Chap. 6. 1. & Chap. 41. 54. & 2 Chron. 3. 1. and so the sense is, then beganne men, that is, in the time of Enosh men began, not to set up the profession of a Monasticall life (as some Papists would have it) or some spe∣ciall Sect of professions called Enoshei, or by contraction Essen•• or Essaei (as some others); or that then men first began to call upon God by the Name Jehovah; (whereas before they called upon him by the Name Elohim, or Adonai) but then God mo∣ved mens hearts more sincerely to separate from the profane society of the wicked, (such as were the posteritie of Cain) to serve God, not as before in private families onely, but in more publique societies, and that in a more solemne manner, and with more zeale and boldnesse then in former times; and so to intitle themselves unto the Lord with especiall relation and de∣votion, as Chap. 6. 4. And these for the most part who did this were the posteritie of Seth who was borne in stead of Abel, not onely as a sonne to his parents, but as a Priest to Gods Church.

CHAP. V.

Vers. 1. THe Booke] The Hebrew word Sepher, a Booke, is derived from the word Saphar, importing number; and it noteth here a catalogue or number of persons descended by generation one from another; and therefore it is called the Book of the Generations: So Matth. 1. vers. 1.

likenesse of God] See the Annot. on Chap. 1. vers. 26.

V. 2. their name Adam] Adam is sometimes taken for the first man, as Chap. 2. vers. 23. Sometimes collectively for the species of mankind, male and female, as Chap. 3. 24. Sometimes indefinitely for any man, Gen. 9. 6. Psal. 49. 20. And by this com∣munion of name is shewed not onely the union of both sexes in nature, but their communion both in duties and priviledges, Gal. 3. 28. here Adam is taken in the second acception.

V. 3. in his owne likenesse] Here seemeth to be an opposition

betwixt Gods Image and mans: God by creation made man in his Image, but man by procreation begets one not in Gods, but in his owne Image; that is, not onely like him in condition as a man, but in his corruption as a sinner, Job 14. 4. for ge∣neration in the flesh and regeneration in the spirit proceed from different principles, that being humane, this divine; nor so in his owne likenesse as that his soule was begotten by Adam as well as his body; for as at first the soule had a different origi∣nall from that of the body which was not deduced out of the matter of which it consisted, but infused into the body after∣wards; so hath it beene in the generation of man ever since: wherefore the fathers of our flesh, and the fathers of our spirit are expresly distinguished, Heb. 12. 9. See Numb. 16. 22.

V. 4. sonnes and daughters] Some take upon them to tell how many, as Philo the Jew, and Epiphanius a Christian; the first assignes him twelve sonnes, the second thirty, and as many daughters, but how could either of them make proofe of their number, for there were no Registers in Adams dayes?

V. 6. Seth lived] Though Cain were elder then Seth, Moses draweth the descent from Atlam by the Line of Seth, and so sheweth the progresse of the Church, rather then the race of a meere carnall generation; for the true Church had its suc∣cession in the posteritie of Seth, though in an unequall degree both of piety, and of appearance or visibilitie.

V. 24. walked with God] This expression imports a briefe de∣scription of a truly religious man, who is not idle, stands not still, but makes a progresse forward as they that walke: and he walks not inordinately, but by a rule, Gal. 6. 16. And his walking with God sheweth his sinceritie, in ordering his life not so much for applause and approbation of men, as for acceptation with God.

and he was not] Not dead, (as is said of the end of all the rest that are mentioned in this Chapter) or, Heb. and Not he, that is, not he died, or it was not with him as with others, by the common course of mortalitie; or he appeared not in the sight and societie of men. So Heb. 11. 5. the like phrase you may see Gen. 42. 36. & Jer. 31. 15.

for God tooke him] God translated him body and soule from this life to a better, from earth to heaven, that he might not see death, Heb. 11. 5. that is, not come under the expectation of death by sicknesse or decay, or under the power of it by part∣ing his soule from his body.

V. 27. dayes of Methuselah] We find no register of any one who out-lived Methuselah since the creation of the world, or who lived nine hundred sixty nine yeares, as he did; yet some would make Adam of a longer life then he by equivalence, ad∣ding so many days to his age as passed in Methuselahs before he came to the ripenesse and perfection of his growth and strength; which from his birth they account to be about sixtie years; these added to Adams age will make him twenty one yeares elder then Methuselahs: but that is a conceit of much curiositie and little certaintie. It is more considerable, that neither of them, nor any other by their long lives could make any prescription of time against the doome of dissolution into dust; Chap. 3. v. 19. and their death is so often remembred in this Chapter, to put the Reader in mind how God made good his commination of mortalitie, Chap. 2. 17. & 3. 19. whereof we (who in compa∣rison of the long-lived Patriarchs are but dwarfes in years) should be mindfull every moment, since we are neerer our graves at our births then they when they had measured our seventie yeares (allotted to our lives, Psal. 90. 10.) seven times over.

V. 29. And he called] That is, Lamech: not he of the po∣steritie of Cain, of whom see Gen. 4. 23. but another Lamech descended of Seth.

shall comfort us] The name Noah if it be derived from Nah∣ham, signifieth comfort: if from Nuahh, it importeth rest; and so it may note comfort derived from rest; or rest derived from comfort: but what manner of comfort is here meant, see the note following.

toile of our hands] Lamech here uttereth an hopefull presage concerning Noah, by whom he foretelleth some comfort to come to man-kind, wherein if he were guided by the Spirit of prophecie, (as the most learned conceive he was) he might fore-see not onely that Noah would prove a good man, for whose sake God would be good to others, as Gen. 18. vers. 26, &c. But secondly, that by Noah would be found out some more ready and easie way of tilling the ground; and it might be that before his time the earth was broken up, and tillage made with mans handy labour, using Spades or other such like Instruments: and Noah might invent the Plough and Harrow, and the drawing of them by Oxen or other beasts.

V. 32. five hundred yeares old] Heb. a sonne of five hundred yeares. Not compleat but current, that is, now living on to∣wards the end of the five hundreth yeare since he was first a sonne to his father; as when a Levite entred upon his service of the Tabernacle, being a sonne of thirty yeares, Numb. 4. 3. the meaning is, that his age passeth on towards the end of thirty yeares.

Noah begat] That is, began to beget: For he had not all three in one yeare; nor now first of all: for it is not like he continued five hundred yeares single, but that he was a father before this time, though his former children (it is like) were dead before the Flood.

CHAP. VI.

Vers. 1. MEn began] Heb. man began. Enallage of number. began to multiply] To a very great number: for they multiplied from the beginning ever since the first be∣nediction be fruitfull and multiply, was pronounced upon them, Gen. Chap. 1. 28. but now the increase of man-kind began to be very great, haply by Lamechs practise of Polygamie or having many wives together, Gen. 4. 19. which from the Cainites might become a custome among the sonnes of Seth.

daughters were borne] The mentioning of daughters doth not exclude or deny the generation of sons, any more then the men∣tioning only of sons of Adam excludeth or denieth the genera∣tion of daughters; but here the children of that sexe are par∣ticularly spoken of, the other being presupposed or implied, be∣cause they were the occasion both of the corruption and cala∣mity set forth in the ensuing story.

V. 2. That the sonnes of God] The most received sense of the words is, that by sonnes of God is meant not any of the Angelicall nature (though Angels be sometimes called the sonnes of God, as Job 1. 6. and though the suppositious prophesie of Enoch expound this place of them,) but rationall creatures of humane kind; yet in this place distinguished from the daughters of men, not onely by their sex, but by their qua∣lities, or by their relations; by their qualities, as persons of some eminent endowments, or estimation above others (as what is excellent is in the Scripture phrase especially intituled unto God, as the garden of God, Ezek. 28. 13. & Chap. 31. vers. 8, 9. the hill of God, Psal. 68. 15. Or by their relations, as such as descending from Seth and Enosh professed the true worship of the true God, and so became capable of the title of the sonnes of God, Deut. 14. 1. 2 Cor. 6. 18. As on the contrary the wicked are called the children of a strange god, these being such as de∣scended from Seth and Enos, but more remisse in Religion then their godly Ancestors, fell from their zeale for God, and against sinne, and sinfull persons, and so they were not onely willing to converse with them, but so farre fell in love with them, as to take their daughters to be their wives.

daughters of men] Heb. of man; by Enallage of number see the Note on vers. 1. By daughters of men are meant those that are come of the corrupt race of wicked and accursed Cain; who are called the daughters of men, as having little of the Image of God in their minds, or manners; and though there be mention onely of daughters, it is like they made mongrell marriages of the daughters of God with the sonnes of men, the women choosing as wicked husbands as the men did wives.

that they were faire] They had no respect to spirituall either beauty or deformitie; but a fond and fleshly affection to out∣ward comlinesse of person.

which they chose] They chose them for wives whom their af∣fections had chosen to be their bed-fellows, without any re∣spect to that fitnesse which is requisite in marriage; whereof see 2 Cor. 6. 14. or any care or feare of being corrupted by un∣equall and wicked yoke-fellowes; Exod. 34. 16. 1 King. 11. 2, 3. or any regard of scandall to their profession, or griefe to the godly. See Gen. 26. last.

V. 3. My Spirit] That is, the Spirit of God, or of Christ in those few good men who lived in that corrupt and incorrigi∣ble age; by which Spirit they opposed the evill minds and manners of the wicked; and the same Spirit suggested good motions to the soules and consciences of sinfull men, which they resisted and rejected.

not alwaies strive] As before by Noahs preaching, admonish∣ing, reproving, protesting against the wickednesse of the times, and striving with the stubbornesse of the world, 1 Pet. 3. 18, 19. and by the inward operations of Gods Spirit urging the conscience to repentance for sinne, and reformation of life: thus for God not to strive is a judgement, as not to chastise and correct for amendment, Isa. 1. vers. 5. and this he here threat∣neth being weary of their rebellious obstinacie, which moves him to make a finall resolution for their utter ruine, yet some∣times he professeth he will not strive in mercy to man-kind, Isa. 57. 16.

he also] If the word also be not completive, (as some words are also in the Greek and Latine) it may imply a diversitie of person, with a conformitie of offence; as if not onely the wic∣ked stock of Cain were here accused of corruption, but that he also, that is, the posteritie of Sem did partake in their pre∣varication.

is flesh] That is, (for the most part, if not altogether) fleshly, and relishing little or nothing of the spirit, but with dislike and resistance. See Gal. 5. 17.

an hundred and twenty yeares] By this God makes not the li∣mits of man•• life, as appears by many examples of men living much longer, Gen. 11. and a good while after the flood Abra∣ham lived one hundred seventy five yeares, Gen. 25. 7. Isaac, one hundred eighty, Chap. 35. 28. and Jacob, one hundred fourty seven yeares, Gen. 47. 28. and Jehojada, whose time was one thousand five hundred yeares after this, lived to one hundred thirty yeares, 2 Chron. 24. 15. but by these words God giveth an hundred and twenty yeares space of repentance to the world, Noah the while preaching and preparing the Ark, and thereby warning the wicked of their approaching perill, if they did not by repentance prevent it. See 1 Pet. 3. 20.

V. 4. Giants] Our English word Giant, cometh of the Greeke word Gigas, and that signifieth one borne of the earth: so fabulous antiquitie reporteth of a sort of mighty men, mon∣strous in their manners, and making warre against heaven. Ma∣crob. Saturn. lib. 1. cap. 20. For particular Giants by name we read of Goliah and his greatnesse, 1 Sam. 17. vers. 1, 4, 5. Of Og of the race of ancient Giants, Deut. 3. 11. who is said to re∣maine of the remnant of the Giants before the flood, (a•• the Jewes faine) that what with his owne height and the height of an hill was saved from drowning in the Deluge: but he was a mighty Tyrant of a later rise and race, as of wicked Cham; and he is said to be left as a remnant in that Countrey where all but himselfe were destroyed, or driven out, of Ishbibe••ob, 2 Sam. 21. 16. who is said to be the sonne of the Giant, or Rapha, as in the Margine▪ (whence are the Lephaims, Gen. 14. 5.) which signifieth to cure; as some render it, who will have a Giant to be so called by the contrary, as in Latine mons a non movendo, a mountaine; lucus a non lucendo, a grove; bellum quasi minime bellum, warre; but it signifieth sound, also strong, potent, boisterous: the word here used is nephilim, which some take in a good sense, and make the nephilim to be men of honourable note and renoune: it is derived of the radix ••aphal, which signifieth he hath fallen: and so we may take them for men of stature, mightie in power, fierce of nature, Apo∣states from God, fallen from true Religion, and falling upon such as were weaker then themselves with Tyrannicall violence and oppression. See Job 16. 14.

of renoune] To be renouned is to be named againe; so that men of renoune are those whose names are iterated, who are of∣ten mentioned, or much spoken of: so are such persons who are either notable or notorious for any eminent difference from ordinary men.

V. 5. every imagination] So also, Chap. 8. 21. imagination of the thoughts; or, every figment; or, all the cogitations, (as some render the originall). The figment of the thought is what the mind fashioneth or frameth by thinking within it selfe: the Hebrew word Jetser, signifieth not onely, the imagination, but also the purpose and desire of man: and hereby is meant that internall taint of corrupt nature, which makes a mint of evill imaginations in the head, a sinke of inordinate affections in the heart, useth the memory as a closet or store-house of sinfull fancies and impure impressions.

V. 6. it repenteth] This is spoken of God by a figure called Anthropopathia, whereby humane passions for mans better ap∣prehension are ascribed to God; & wherby we are to understand that as man, when he repenteth changeth his act, so God when he changeth his act is said to repent, the cause by a Metonymie being put for the effect: for repentance being properly a trou∣ble of minde or conscience for some fault, over-sight or impo∣tence to effect what one would, cannot consist with the infinite goodnesse, and wisdome, or power of God, who is not as man that he should repent in a proper sense, 1 Sam. 15. 29. in whom there is no variablenesse nor shadow of change, Jam. 1. 17. since there is no frailty or ficklenesse in him; no error in his counsels, no deceiving of his expectations, no disappointment of his pur∣pose; and though there be in him a will many times to change his owne act, yet is there not at any time in him a change of his will.

grieved him at the heart] In property of speech God hath nei∣ther heart, nor griefe; for he is a most pure and uncompounded Spirit, impossible to suffer any thing that can afflict: this there∣fore is a continuation of the former figure. See the precedent Annotation.

V. 7. both man and beast] Heb. from man unto beast. The pu∣nishment beginneth at man, who did deserve it, and goeth on to beasts, which for his sake are punished, as well as for his sake they were created. See Annot. on vers. 17.

V. 9. just and perfect] Noah was just and perfect, not simply, but in his generation: that is, compared with those of his time: or, he was just and perfect; that is, sincere in his profession of Religion without hypocrisie; but not perfect; that is, free from all sin; so that it was of grace, not of right, that God accepted him, vers. 8. and he was justified not by workes, but by faith before God, Heb. 11. 7.

V. 10. Sem] See Annot. on Chap. 5. last.

V. 11. The earth was corrupt] That is, all People or Na∣tions of the earth were corrupted with sin, as an infected body with putrefied sores, Isa. 1. 6. with all sorts of sinne, especially with lust, violence, and idolatry; though God by his absolute power might marre all creatures that he had made, for he may doe with his owne as he listeth, as the Potter may doe with his vessell, yet he that made man without his helpe, will not de∣stroy man without his fault: So that his wickednesse makes Apologie for Gods Justice, though nothing in man be meri∣torious of mercy, and he hath none to charge with his cala∣mitie but himselfe, Hos. 13. 9. Isa. 1. 19.

V. 12. all flesh] That is, of all the living creatures that live not in the waters, especially man, so called chiefly in regard of the opposition in man of the flesh to the spirit, against which it lusteth. See Annot on vers. 5. & Psal. 14. vers. 1, 2. 3. & Rom. 3. from the 10. vers. to the 18. and this corruption being ge∣nerall in all flesh, is a ready preparation and provocation on mans part for a generall perdition from the Justice of God.

V. 13. before me] I have resolved upon the ruine of all flesh, it is so before me, or in my view, that I will not looke besides it untill my Decree of destruction be put in execution.

through them] That is, the sonnes of men, or the people of the earth called before by the name of flesh.

I will destroy] Or, am corrupting, or, ready to destroy or corrupt.

with the earth] Or, from the earth; The substance of the earth was not destroyed by water, as it shall be by fire, 2 Pet. 3. 10. and it may be many of the strongest buildings (and perhaps some plants also) might remaine unruined or not wholly de∣molished; but the richest fruits were so overwhelmed that they were for the most part utterly destroyed.

an Arke] Though it were to doe the office of a ship it had the forme of an Arke or Chest, plaine below, on each side, and almost above also, save that towards the top, it had a little ri∣sing up like the cover of a coffin; and this rising was about the measure of a cubite, vers. 16. which was made ridge-wise as the slooped roofe of an house, that rain might rather slide down from it then rest upon it; this cubite was above the measure of thirtie cubits which was the altitude or height of the Arke.

Gopher wood] This word is used but once in the Scripture, some take it to be a Pine tree, some a Firre tree, some a Cedar tree; the Firre tree would serve for boards and planks, Cedars for Masts, Ezek. 27. 5. and it may be any of them; or in gene∣rall any tree that yeelds gumme or Rosin, and so it is of neere sound and signification with the word Gopher which signifieth bituminous or rosinous, that is, of brimstone or rosin; and such wood is both of good sent and of long continuance.

roomes] Hebr. nests.

Pitcht it] Not onely for closenesse but for better and whole∣somer sent.

V. 15. three hundred cubits] The length is ten times the height of it, for ten times thirtie is three hundred, and fixe times the breadth of it, for sixe times fiftie is three hundred, which some conceive to be in proportion of mans body rightly framed, measured from head to foot for the length, from the right side to the left for the breadth, and from the outside of the breast to the outside of the backe for the depth of it. The Arke may seeme greater or lesser according to the difference of cu∣bits, which was of three degrees: 1. The common cubit containing five palmes of foure fingers breadth: 2. The cubit of the Sanctuary, which is one palme more, Ezek. 40. 5. and the third is the Geometricall cubite, six times as great as the com∣mon cubit. If the first or second sort of cubit be too little for capacitie for all the creatures with their provision, which were to be lodged in it from the beginning untill the ceasing of the flood, the last will be sufficient and to spare.

V. 16. A window] This was some especiall window to∣wards the top of the Arke by which light might be derived in∣to the roomes, which it is like had other windows besides this (though as some thinke) the lowest roome had none at all for that they suppose most of it was sunke into the waters; which yet might be otherwise, for the Arke being flat below, not ridg∣ed as a ship, it might float upon the surface of the water, for which purpose it had that figure; however God might easily keep it up for the better use of the creatures within it. The win∣dows might have some transparent cover to keepe out wind or raine, as of glasse or horne or some other thing, by which light might be let in; for either the Ancient Patriarchs might by the experience of their long lives finde out many excellent helps to any purpose; or to such a one as this revelation might make out what observation or invention could not devise to doe.

finish it above] The Arke, not the window; (for that mea∣sure would be too little) which shall be raised in the roofe of it a cubit. See 1. note on vers. 14.

a doore] Which was wide enough, and high enough to re∣ceive an Elephant or a Camel: of the capacitie of the Arke most doubt, many dispute, and some deny that it could containe so many creatures with necessary provision for them all for so long a time as the flood prevailed; but if there were more in

the matter then is consonant to common reason, there was so much miraculous in this destructive judgement, and preserva∣tive prudence of God, that faith may goe on where reason is at a stand; yet reason may reach it so farre as to evict it not one∣ly possible but probable; but the word of God doth make the truth of it infallible.

V. 17. I, even I] An emphaticall doubling of the person importing both the proprietie of the Author and certaintie of the act, as Gen. 9. 9. Exod. 14. 17. Levit. 26. 28. Numb. 3. 12. Ezek. 5. 8. & Chap. 6. 3. &c. 34. 11. & Hos. 5. 14. in these places God useth the repetition of himselfe: the like is used some∣times by men, as by Eliah, 1 King. 18. 22. by Artaxerxes, Ezra 7. 21. by Daniel, Dan. 8. 15.

doe bring] The commination of judgement to come is set down in the present tense, to expresse assurance of event; as being as sure to be done, as if it were now in doing: for the same end prophesies are many times set down in the preter tense, as if they were already come to passe, because they shall assuredly be fulfilled, Revel. 18. 2. and many other places.

every thing shall die.] Death is the reward of sinne, Gen. 2. 17. Rom. 6. 23. and this a proportionable reward; for as sin was generall, ver. 12. so is death in this place; yet here the punishment goeth further then the guilt, for those must die that never sin∣ned, because they that sinned deserved the curse not onely in their own persons, but their appurtenances, Gen. Chap. 3. 19. and 6. 7. & 8. 21. Psal. 107. 34. Mic. 3. 12.

V. 18. my covenant] Because Noah was now not onely by word, but by a strange work, to forewarne a whole world of wicked ones of imminent destruction, and therefore was like from men to receive much discouragement by derision, both of his commination of danger, and preparation against it; God, to confirme him in that great enterprize, maketh a covenant with him, that his faith might not faile, and so he might be assured both that he who made the world, could marre it if he pleased, and that he who was able both to make and marre it, could save whom he pleased from perdition.

and thy sonnes] Ham as well as Shem and Iaphet: Bad children, if they have good parents, are partakers of some temporall favours for their parents sake, 1 King. Chap. 11. 12, 13. None besides these; no, not the Carpenters that made the Ark, had any entertainment in the Ark: They wrought, it seems, as Noah's workmen for their hire, not apprehending their work as a service to Gods providence, in preservation of a seed-plot for a second world: It may be so with some Preach∣ers, who preach others into the Church, and live themselves out of it; so it falleth out with them, as Paul feared of him∣selfe, 1 Cor. 9. 27.

V. 19. of every living thing] That lived in the aire and earth; for fishes and such other creatures, as lived in their ele∣ment, would be as safe in the water, as those that were reser∣ved in the Arke.

V. 20. Of fowles] In probability the fowles first entred and were placed highest, next below them were the beasts, and lowest of all, according to their naturall habitation, were the creeping creatures; all which came in to Noah by a divine in∣stinct, or by the ministery of Angels, as they came before Adam to receive their names, Ghap. 21. 19. so that he needed neither to goe on hunting for the beasts, nor on hawking for the birds.

V. 21. all food] Such as was suitable to the nature of eve∣ry living creature; therefore flesh for the Lion, who feeds most on it; wherein (as there was need) God instructed Noah both in the quality and quantity, which was proportioned to their continuance in the Arke, (the time whereof was known by God onely) and to the time of the earths barrennesse after∣ward; for after Noah's returne to land, and his sowing of the ground, there must be time to ripen the corne before reap∣ing in harvest. In all this, God serves his own providence by humane meanes, without which he could have easily saved man either from the water, on the water, or in the water.

V. 22. according to all] So also Chap. 7. vers. 5. he obeyed Gods command in all the particulars prescribed, without adding or diminishing; yea, without doubting or disputing: and though many things were very strange, and full of difficulty to be done, (the attempt whereof was like to be entertained with opposition and derision of the whole world) yet by his faith he overcame them all, Heb. 11. 7. for faith is a victorious grace, victorious over the world, 1 Joh. 5. 4.

CHAP. VII.

Vers. 1. COme thou] When the Ark was ready, and the provision for those that were to be received into it brought in, and the hundred and twenty yeers run out, Chap. 6. vers. 3. and Gods patience abused, and Noah's preach∣ing of repentance, and forewarning the world of approaching perill by preparing the Ark for safety contemned, then was Noah to enter into the Ark.

and all thy house] Thy family, all the persons of thy house specified vers. 13. to wit, himselfe, his wife, his three sonnes, and their three wives: he had divers servants no doubt, but they were neither within the Ark, nor within the Covenant, which is made, as the promise is, to the faithfull and to their children, Gen. 6. 18. Acts 2. 39. Though saving grace descend not by generation, from the parents to their children, many temporall blessings are bestowed on them for their sakes, Gen. 17. 20. and Chap. 19. 12.

into the Ark;] Though God could have saved Noah and his family, either upon the water, or in it, as well as the fishes, yet he is pleased to prescribe a likely means of safety; and the meanes prescribed must be used, though he could save without it, as well as with it.

righteous] In respect of the rest of the world. See the Annot. Chap. 6. vers. 9.

before me,] His service to God was not an eye-service, to be seen of men, or applauded by them; what he did, was so done, that it might be accepted and approved by God, who likes that goodnesse most which is least in sight; and that others may do the like, they may observe in this example how happily sincerity and safety meet together. See Prov. 10. 9.

in this generation.] The race of man in Noah's time, called by S. Peter, the world of the ungodly, 2 Pet. 2. 5. was generally so degenerated from God, so wide out of the way of Enoch's holy walking with him, that Noah was among them as a lillie among the thornes, Cant. 2. 2. which rarity doth not onely ••et forth his sincerity, but whets the edge of his zeale, to be so much more faithfull, and serviceable unto God, as to make some sup∣ply for others failing.

V. 2. Of every cleane beast] The distinction of cleane and uncleane creatures, before the stood, was principally observed in respect of Sacrifices to God, yet in respect of sustenance of man there was difference also; for some of them were of wholesome nourishment, some not; but of those that were wholesome in themselves, some kinds were after the flood for∣bidden to the Jews, Levit. 11. which upon the union of con∣verts of the Jews and Gentiles into one Church, were allowed as a part of Christian liberty, Acts 10. 12, 13. 1 Tim. 4. 4. Tit. 1. 15. and of Gods liberality, which was more to man then to himselfe in this respect, that he would be served but with a few kinds of creatures; as of beasts, onely with Kine, Oxen, Sheep, and Goats; and of birds, with Doves, or Pigeons, Turtles, Sparrows. See Levit. Chap. 1. vers. 3. and Chap. 14. 4. and Chap. 22. 19. whereas he allowed man more variety of good creatures, not onely for his necessity, but for his delight, and gave him the greatest store of those which are of most use; and to make them more usefull, he made them familiar to him, and sociable among themselves; the contrary disposition in sa∣vage creatures, is of the mercifull dispensation of God, for both their aversnesse from cohabitation with man, and their dis-union among themselves, (ranging rather alone, like single theeves or spoilers, then in great herds like armies) make much for the safety both of mankind, and of the creatures most ser∣viceable to him.

by sevens,] Hebr. seven seven. The Hebrews expresse di∣stribution by duplication of the same word, so Chap. 32. vers. 16. Numb. 7. 11. and Chap. 29. 10. so doe the Greeks, (though not so frequently) as Mark, Chap. 6. vers. 7, 39, 40.

by sevens,] That is, one for sacrifice, as Chap. 8. 20. and the rest, partly for food, and partly for breed to preserve the kind; therefore they were fewer of the uncleane, because they were taken into the Ark onely for increase, that the kind might not perish: and whereas it is said, Chap. 6. 20. that two of every sort must be taken into the Ark, the meaning is, that they should be taken by couples, one of each sexe; but here be∣sides the difference of sex, the distinct number is set down, which is more of the cleane, then of the uncleane, that there might be most increase of those which were of most use and comfort to mankind; and therefore God hath so ordered their number, and habitation, that the wild and lesse profitable creatures doe not so abound, as the tame and more profitable; or God so disposeth of the abode of such as are savage and cruel, that they desire to live apart from the society of man, and to keep as much as may be out of his walk and sight. See Job Chap. 37. vers. 7. 8. Psal. 104. 20.

the male and his female] Hebr. Isch, Veischeta, that is, the man and his wife; the distinction made in termes belonging to noblest kind, and by a figure called catachresis, applied to the severall sexes of other kindes; so are they said to have families. See Annot. on Chap. 8. 19.

V. 3. Of fowles also] As the beasts that were to be taken in by sevens were cleane beasts, so are the fowles that are of cleane kinds to be taken in, by sevens also.

V. 4. yet seven dayes] God yet shewed mercy when he ex∣ecuted judgement, in that he sent it down by a graduall increase that it might warne them of the danger, and worke upon them for repentance, whereby some might be saved from the fire of hell, though none escaped the flood of water that were not in the Arke: and it is not unlike, that some reserved in the Arke were damned, as well as some saved that were overwhelmed in the flood.

yet seven dayes] Hebr. to yet seven dayes. That is, the seventh day from hence or after this; so vers. 10. compare Text and marg: the like expression is of the same construction, 2 Chron. 10. 5. which Gen. 40. 13. is rendered within, as within three dayes shall Pharaoh lift up thine head.

I will cause it to raine] To send or withold raine, whether in mercy or judgement, is an act of power peculiar to God, Gen. 2. 5. Job 28. 25, 26, 28. Esa. 5. 6. Amos 4. 7. and therefore though Elijah said there should be neither dew nor raine but according to his word, 1 King. 17. 1. and according to his word it was restrained for three yeares and sixe moneths, and after∣wards according to his word restored; yet that was not by a word of command, but a word of prayer, Jam. 5. 17. he pre∣vailed with God by a petition, else he could not have either kept backe or sent down one drop upon the earth.

V. 5. according to all] All Gods commands are just in themselves, and justly commanded unto men; nothing so great which he bids, but we are bound to doe it; nothing so small, that we may be allowed to slight it, when the stamp of divine authoritie is upon it; then what ever it is, there is weight and worth in it to make it regarded; and he that obeys not God in all things, as Noah here, and David, Psal. 119. 6. Act. 13. 22. but with choice and exception, obeys him not at all, Jam. 2. 10, 11. See Annot. on Chap. 6. vers. last.

V. 6. sixe hundred yeares old] Hebr. a sonne of sixe hundred yeares: as Chap. 5. 32. sixe hundred yeares were past since the time he was first a sonne, and born into the world.

V. 7. and his sonnes, &c.] None but they; which confutes the account of the seventie Interpreters, which extend the age of Methuselah beyond the flood, which cannot be true, because he was none of those that were preserved in the Arke; and it is not like he perished in the flood, therefore it is most probable, he dyed before it came upon all flesh.

because of tho waters] Hebr. from the face of the waters.

V. 9. there went in two and two] They came in not by any pains or compulsion of Noah, nor by any skill or art of hunt∣ing or hawking, for that would not serve to bring together so many sorts in so short a time; but by such an inward motive or instinct from God, as brought the creatures before Adam to re∣ceive their names, Chap. 2. 19.

as God commanded Noah] The Lord signified his command to Noah, when he told him they should come unto him, Chap. 6. 19. 20. and when they offered themselves unto him, Gods command was that he should take them in, and dispose of them fitly in their cells and cabines.

V. 10. And it came to passe] Gods promises, how faire so ever, his threatnings, how fierce so ever, never faile of an an∣swerable effect, because he is immutable in his counsell and purpose, Heb. 6. 17. and unresistible in his power, Job 9. from vers. 4. to the tenth: But they who are led more by sense, then by faith or reason, will not beleeve it untill they feele it; and when they are foretold it, with confidence and rage they reject the premonition, Prov. 14. 16. and passe on to their punishment Prov. 22. 3.

V. 11. second moneth] The moneths before the captivitie of Babylon had their distinction (as some think) only by number and order, as the first, second, &c. after the return from Babylon they had more particular appellations. Carol. Sig. de Rep. Hebr. lib. 3. cap. 2. But that they had them much sooner, is manifest (at least for some of them) by Scripture, as

• March. 1 Abib, Exod. 13. 4. & 23. 15. & 34. 18. Deut. 16. 1.
• 2 Zif, 1 King. 6. 1. 37. April.
• 7 Ethanim, 1 King. 8. 2. September.
• 8 Bul, 1 King 6. 38. October.

Although in exact correspondence Nisan or Abib, the first Moneth, answereth rather to part of March and part of April; and Iiar or Zif, the second Moneth, answereth to part of April and part of May, &c. This reckoning of Moneths was Ecclesia∣sticall, observed for the ordering and celebrating of the Feasts; see Exod. 12. 1. but there was another accompt of the yeare for Civill affaires, and that began at the Moneth Tisri or Ethanim, which was part of September and part of October; and so the second Moneth was part of October and part of November. This second Moneth some take according to the Civill accompt; for till after the dayes of Noah the Ecclesiasticall accompt was not observed: some take it rather according to the Ecclesiasti∣call accompt, because Moses (by anticipation in respect of the contexture of story) writes according to what was in use in his own age; and so the second Moneth may be the Moneth Iiar, which contained part of April, and part of May, the pleasantest time in the whole yeare; a time (no doubt) of most security to the world, and of much hope of an happy yeare to insue. How they differed in their order, (both agreeing in the number of twelve) and what correspondence is betwixt their accompt and ours, may be represented in this Figure.

[illustration] diagram

The Eclesiasticall order of y^e months beginning at y^e pas¦ouer Exod. 12.

fountains of the great deepe] Both the waters of the earth and under it did overflow, swelling up, and finding issue out by a miraculous operation of divine power; and also the clouds made returne of showers for vapours received in the aire, and there formed into water; so that sinfull man is betwixt them both, the one above, the other below, as Pharaoh and his host betwixt the waves of the red Sea, which stood severed to re∣ceive them, and met again to drown them, Exod. 14. 28.

windows of heaven] Or, the flood-gates of heaven. We finde the like phrase, Chap. 8. 2. & 2 King. 7. 2. 19. Psal. 78. 23. Esa. 24. 18. Malachi 3. 10. though in proprietie of speech there be neither windows nor flood-gates in heaven: the meaning is, that the waters bound up in the clouds, which now were extraordi∣nary bigge and black, were let loose into continuall raine in such an extraordinary manner and measure, that it might appeare to men to be a judgement from God; which (as some conceive) came not down in drops, but as from spouts in streams; or that the clouds did not distill down water as sweat through the pores of the skinne, but as it were vomited out a great measure of waters at once; howsoever, the raine came down so fast, and in such abundance, as brought the deluge to the highest cubite within the space prefixed: to this height or depth of waters some conceive there was no need of any new creation, but of a con∣densation of aire, which from waters returned to aire again by rarefaction of the wind sent for that purpose, Chap. 8. vers. 1.

V. 12. fourtie dayes, and fourtie nights] The pitie and pa∣tience of God appeare in this soft and slow pace of his judge∣ments compared with the worke of his goodnesse and power in making the world, which in sixe dayes space he perfectly fi∣nished, but he tooke fourtie dayes space when he meant to de∣stroy it, after he had given an hundred and twentie years warn∣ing, Gen. 6. 3. And when he threatned the Ninevites, he premo∣nished them of their perill fourtie dayes before it was to fall up∣on them, Jonah 3. 4: who tooke warning by words, and so Gods displeasure against them went not on unto deeds, Jonah 3. 10.

V. 13. in the selfe same day] Viz. When the raine began to fall; Hebr. In the bone, body, substance, or strength of the day. So Gen. 17. 23. Levit. 23. 14. Josh. 10. 27. when it was cleare day, and while the day was in its strength, so that it was certain∣ly else selfe-same day, and not a morning, or evening twilight, which might seeme to belong to the day before, or the day fol∣lowing.

V. 14. every sort] The Hebrew phrase, of every wing, im∣ports a difference of fowles by their wings; and so there is, for most have wings of feathers, yet some have skinny or gristly wings without feathers, so have bats.

V. 15. two of all flesh] That is, of either sexe one of all kinds, not only of the tame creatures, but of the wild, even those which were at greatest antipathy or hostilitie to each o∣ther, were (out of a naturall desire to escape danger) content to lay all quarrels aside, and quietly to come and continue to∣gether (as Esa. 11. 6, 7. &c. & Chap. 65. 25.) where they might be preserved from destruction: wherein the wisdome of brute and savage beasts may upbraid the madnesse of men, whom no apprehension of outward perill will keep in peace, or bring to a truce among themselves.

V. 16. shut him in] Not so much to confine him, as to se∣cure him; for when he shut him in, he shut out the waters that they might not follow him: herein how doth God favour and honour his servants, who (though he be the high and loftie one who inhabiteth eternitie) will come down to dwell with the humble, Esa. 57. 15. and doe such meane offices for them, as to shut their doores, as here, to make their bed, as Psal. 41. 3. and (which was a condescending of the same Deitie in the forme of a servant, Phil. 2. 7.) to wash his servants feet, Joh. 13. vers. 5. What office or service of God then, whether to be a doore∣keeper in his house, as David desired, Psal. 84. 10. or any other how low so ever, can be too base for the worthiest of the sonnes of men?

V. 17. the flood was fourtie dayes upon the earth] That is, the waters by the fourtie dayes raine swelled up to the height of the flood, but they prevailed over the earth one hundred and fiftie dayes, vers. 24.

V. 18. waters prevailed] When they daily increased, those that more feared drowning then their damnation before, used no doubt many meanes for their safetie▪ removing from the lower roomes to the higher, from the floores to the tops of houses, and from houses to trees, from the valleys to the hils, and some swimming towards the Arke desired that refuge which be∣fore they derided; but the waters so prevailed against all their preservatives that none of them would serve either to save them altogether, or to reprieve their lives while the raine powred down; and so the water floods did overflow them, and the deepe swallowed them up, though (as David prayed, Psal. 69. 15.) Noah and his family were preserved from them.

V. 20. Fifteen cubits] There was no refuge then for Gi∣ants, or the greatest land-creatures upon the highest hils, or any resting place for Enoch upon the Earth (as the Papists saign his preservation in some high place of the earthly Paradise.) Some will have it that some hils are in their tops above the middle region of the Aire, and so above clouds and raine, and windes; in so much that Solinus writeth that on Olympus, letters written in ashes will remaine a whole yeare, as legible at the yeares end as when they were made; which appeareth to be fabulous both by reason and experience; by reason, because that vapours which cause both raine and winde doe ascend fifty two, or at least fourty five miles in height, as Clavius sheweth in his Booke de Crepusculis: but the hill Olympus ascendeth not in a perpendicular line above a mile and a quarter, as the dimen∣sion was taken by Anaxagoras, and reported by Plutarch in the life of Paulus Aemilius; so that if the mountaines Athos, Atlas, Caucasus, Casius, Pelion, Ossa, Tencriffa, and divers others had beene set one upon another, and all upon Olympus, it would not have afforded a safe repose for Enoch, or any else, the flood swelling up fifteene cubits above the highest moun∣taines: and for experience, Francisc. Philelphus a learned Knight of Italy ascended the hill Olympus to try the truth of that of Solinus, and found the relation to be false, as Ludov. Vives hath reported on August. de civ. Dei. l. 15. cap. the last: yet (how high soever the flood swelled) the Papists will have it that Enoch was secured from drowning in some part of Pa∣radise; and for that purpose the waters (say some of the learn∣edst of that side) stood above the hill, and about the place where Enoch was, as Exod. 14. 22.

mountaines] See Psal. 104. 6.

V. 22. the breath of life] Heb. the breath of spirit. By this it is thought that fishes are expected, because they breath not; and they are said not to breath because they have no lungs, and live in the water where aire cannot come; yet Pliny saith that fishes breathe: Nat. Hist. l. 10. c. 65.

died] There is no doubt of the death of those that were drowned, but a great question whether all that were drowned were also damned; some are for the affirmative: 1. Because they were generally corrupt and cruell, Gen. 6. 11. 2. Because the preaching of Noah, and preparing the Arke for one hun∣dred & twenty years together wrought no repentance in them. 3. Because the Arke was a figure of the Church, 1 Pet. 3. 20, 21. out of which there is no salvation. 4. For that they that were drowned were called the world of the ungodly, 2 Pet. 2. 5. Notwithstanding as all were not saved that were in the Arke, so it is probable that all were not damned that were out of it; for there were millions of infants, of whom some might belong to God by his Decree of Election; and though most were so hardned in their sinne as to die in it, and be damned for it; yet the danger coming upon them by degrees, might worke upon some of them to salvation of their souls, though they miscarried by the drowning of their bodies; as Eli though he brak his neck, 1 Sam. 4. 18. did not lose his soule, as judicious and godly Divines have judged of him.

V. 23. every living substance] Except the fishes, which pe∣rished not; for the judgement being inflicted for the sinne of man, those creatures were destroyed, who lived on and in the same element with him; that is, those of the earth and aire, and with which he had most to doe, and not the fishes who lived out of all communion with him in that element out of which they could not, and in which man could not live: unlesse then the flood had beene made up of such raine as fell upon Sodome and Gomorrah (as some Jewes faine somewhat like it, viz. that it was a raine of scalding water) they might sur∣vive the destruction of other creatures. And of those that were destroyed, the first were men, women, and children; then beasts, and birds last of all, who might flie above that danger when they could neither by going (though it were climbing) nor by swimming deferre their drowning any longer. This generall and deepe inundation may serve to make sinne abominable, and the Justice of God terrible to all man-kind; if the creatures (besides man) who are alive were apprehensive of the destructiō of those which the flood hath swallowed up, they would be very fearefull to provoke his iudignation any more; the more should man beware of incurring his displeasure, since his sinne invol∣veth the unreasonable and insensible creatures under a curse as well as himself, Exod. 9. 19. Josh. 7. 24, 25. Jonah 4. 11.

Noah onely remained, &c.] 2 Pet. 2. 5. Now it was evident to the surviving part of the world (and that they that were o∣vertaken with the waters before they were overwhelmed with them might see it and acknowledge it) that it was safer to goe against the streame with a few godly persons, then with a mul∣titude of ungodly ones to be carried along with it, and over∣whelmed by it.

V. 24. an hundred and fifty dayes] Which are to be rec∣koned not from the end of the fourtie dayes raine, but from the first day of the falling of it, which was the seventeenth day of the second moneth, vers. 11. from which day to the seventeenth day of the seventeenth moneth (on which by the asswaging and decreasing of the flood, the Ark rested on Mount Ararat, Chap. 8. vers. 3, 4.) are just one hundred and fifty dayes.

CHAP. VIII.

Vers. REmembred] Remembrance in proprietie of speech is applied to such onely as may forget; yet by a figure of conformitie betwixt God and man, (whereby God is spoken of after the manner of men) he is said not onely to re∣member, Gen. Chap. 9. 15. Exod. 32. 13. Ezek. 16. 60. but to forget also, as Psal. 13. 1. Isa. 49. 14. and both these with a various respect to the godly, and to the wicked; though indeed he apprehends all things past, present, and to come at one act, and so doth not properly remember, much lesse forget any thing: but by his remembrance as applied to the godly, is meant some act of Divine favour, Heb. 6. 10. as the granting of their requests, Gen. 30. 22. Job 14. 13. Psal. 132. 1. the performing of his pro∣mises made unto them, Gen. Chap. 19. vers. 29. Exod. 32. 13. Deut 9. 27. Ezek. 16. 60. and the rewarding of their workes, Neh. 13. vers. 14. 22. not for their merit, but for his owne mer∣cie: Lastly, his remembring of them is his relieving them in di∣stresse, when in the opinion of men they are thought to be neg∣lected, as if they were quite forgotten by him; and he is said not to remember the sinnes of such, Jer. 31. 34. Heb. 10. 17. when he doth so freely and fully forgive them, as if he did altogether forget them: and he is said to forget them, when he with holds his favour from them, or deferreth to send succour to them in their necessitie, Psal. 13. 1. and with reference to the wicked his remembrance is a recompencing them after their misdoings, Psal. 137. 7. and his forgetting a forbearing of punishment, as if they were both out of sight and out of mind with him, Psal. 10. 11. and now it was seasonable for God to manifest his re∣membrance of Noah, who had beene many moneths in a state of sadnesse, though of safetie, and might well by this time be weary of his close prison, his unsteady dwelling, and of his co∣habitation with brute creatures, unfit (save in case of great ne∣cessitie) to lodge with him under the same roofe.

and all the cattell] Gods benignitie extendeth to man and beast, Psal. 36. vers. 6. & 147. v. 9. Jonah 4. 11.

a wind to passe] The wind, as God pleaseth to employ it, ei∣ther driveth away raine or bringeth it; see Prov. 25. 23. Text and Margine; so it sometimes maketh a flood to swell bigger, Psal. 107. 25. Jonah 1. 4. and sometimes (and that most usual∣ly) it dryeth up small waters, and less••n••th or abateth the depth of great ones, though it ruffle them up into boisterous waves: but in the slacking and asswaging of this great flood, there was (besides the naturall operation of the wind) a supernaturall and miraculous power to make this high Tide to fall to an ebbe; as in the drying up of the sea by the East-wind, Exod. 14. vers. 21.

V. 2 fountaines of the deepe] To make the flood there was as it were a secret conspiracie and concurrence of waters under ground with the Rivers and Seas above; betwixt these there is such commerce and communion that from the Sea the Rivers runne, and to it they make their returne againe, Eccles. 1. 7. yet whether the Sea made any augmentation of the waters on the earth, it is uncertaine; and though some affirme it, others deny it upon this reason, for that the Sea was to swell higher as well as the waters on the Land; but now with the passage of this wind, and Gods powerfull cooperation with it, that passage of secret confluence of and entercourse betwixt the waters was stopped to make the flood to asswage, which before was opened to make it swell. See Annot. on Chap. 7. vers. 11.

windowes of heaven] See Annot. on Chap. 7. vers. 11.

restrained] The raine was of Gods sending, Chap. 6. vers. 17. Chap. 7. vers. 4. and the restraint of it was of his making; se∣cond causes are so stinted and confined in their operations, that they cause not contraries, unlesse by accident; as the fire burnes the hotter when the aire about it is the colder, and the middle Region of the Aire is so much the colder, as that on both sides it is the hotter; but the first cause equally produceth the most repugnant effects; as in the generall good and evill, Job 2. 10. good without exception, evill with distinction; for the evill of sinne is from man or Satan, the evill of paine or punishment from God; of this evill the words of Job are to be understood, and of Amos, Chap. 3. 6. and in particular in the creatures that bring forth he causeth fruitfulnesse, Gen. 1. 28. Mal. 3. 10, 11. and barrennesse, Deut. 28. 38, 39, 40. Joel 1. 10, 11, 12. in living creatures, health and sicknesse, Exod. 9. 9, 10, 11. life and death, 1 Sam. 2. 6. to men he dispenseth as he pleaseth riches and povertie, advancement and debas••ment, 1 Sam. 2. 7. peace and warre, Isa. 45. 7. in the aire he maketh light and darknesse, Gen. 1. 2, 3. Isa. 45. 7. in the water calme and tempest by his word, Matth. 8. 26. Jon. 1. 4. and he hath them all so subject unto him, that, as the Centurion said of his souldiers, Matt. 8. 9. they goe at his command, and come at his call; if then we de∣sire any good thing let us addresse our devotions to him from whom is every good and perfect gift, Jam. 1. 17.

V. 3. returned continually] Heb. going and returning. That is, with all speed, running and recoyling to their proper places and channels from whence they were gathered to make up the flood; which sheweth their readinesse to obey the command of the Creator; an obedience observable throughout the whole creation from the winged Seraphims, Isa. 6. 2. the flying Angel, Revel. 8. 13. to the crawling vermine, Exod. 8. 17, 18. Act. 12. 23. Psal. 148. 10. Onely men betwixt both, and contrary unto both, are disobedient and rebellious to their Maker, who should follow the example of the one sort, as expecting hereafter to be their partners in glory, and goe beyond the other, as much as they are behind him, or below him in faculties and favours from God both to enable them for, and encourage them in his service.

after the end of the hundred and fifty dayes] That is, from the beginning of the flood (so long the waters prevailed, Chap. 7. vers. 24.) and after that time they began to be abated.

V. 4. seventh moneth] Not from the beginning of the flood, but from the beginning of the yeare, 1656. wherein the flood was sent upon the world; and this not according to the Eccle∣siastical account which was not in use before Moses time, (for so the seventh month was Tisri, September) but according to the civill account which began at September, and from thence the seventh moneth was Nisan (as the Chald. call it) Esth. 3. 7. Abib, (as the Hebr.) Exod. 13. 4. that moneth answering to part of March, and part of Aprill.

mountaines of Ararat] Upon one of those Mountaines called Ararat, the highest sort of hils, over which the flood prevailed, Gen. Chap. 7. vers. 19. There is a kingdome called Ararat, Jer. 51. 27. (whither the sonnes of Senacharib fled when they had slaine their father, 2 King. 19. 37.) Isa. 37. 38. where the word in the Hebrew Text is Ararat, but in the English Translation Armenia in both places: and by Armenia is meant Armenia the greater, situate neere unto the Caspian Sea: some take it to be the same with Aram, and that Hebrew word the Vulgar Latine renders Mesopotamia which borders upon Armenia. These Mountaines of Ararat are called by Curtius, and by Be∣rosus the Chaldean, Cordian mountaines, Epiphan. haeres. 66. which Ptolomy placeth in that part of Armenia the greater that looketh toward Assyria. Nicholaus Damascenus cited by Josep. Antiq. lib. 1. cap. 4. cals the Mountaine Baris; but howsoever there be di••••erence in the name, the most agree of the place that these hils are an hilly tract of ground in the Countrey of Armenia the greater.

V. 5. decreased continually untill the tenth moneth] The Arke rested on the mountaine of Ararat while the waters covered it; for at the first the Mount was felt, but not seene, yet the waters then were so much abated, and did day by day so abate, that, wherereas before they stood above the Mountains, Psal. 104. vers. 6. yea fifteene cubits above all high hils, Chap. 7. vers. 19, 20. within seventy three dayes space (from the first repose the Arke had upon Ararat) not onely that, but the tops of other lower hils were seene, the waters partly being sunke downe and swallowed up by the hollow places of the earth, and partly drawne up and rarified into aire: this God could have done in a moment, but he workes by degrees that we may not too sud∣denly passe over the acts of his power, justice, or goodnesse, but may exercise our faith in a deliberate waiting on his will with∣out precipitation, or too much hast, Isa. 28. 16. There be some who precisely set downe the graduall abatement of the waters; and they say, that while they were above the mountaines they abated but one cubit in foure dayes, but that afterwards they asswaged more swiftly: if it were certaine how deepe the Arke descended into the waters, whether (according to the phrase of ship-men) it drew water eleven, (as some say) or thirteene cubits, (as others) we might better resolve the doubt at the first dayes decrease; for the seventeenth day of the seventh moneth was the first day of the waters abatement; for from the begin∣ning of the flood till this seventeenth day are but one hundred fiftie one dayes; and of them for one hundred fifty dayes the waters prevailed, Chap. 7. vers. 24. whence it will follow that the Arke drew water thirteene cubits, that the waters abated two cubits in one day; for that seventeenth day it touched and rested on Mount Ararat, and when at the highest it was above it but fifteene cubits; but if it drew water but eleven cubits, it fell foure cubits the first day: these conjectures are both doubt∣full, neither dangerous.

V. 6. at the end of fourtie dayes] Making the account from the first appearance of the dry land upon the mountaine tops, which was on the first day of the tenth moneth, the end of these fourty dayes was the eleventh day of the eleventh moneth called Sebat, the same which we call January.

V. 7. to and fro] Heb. going forth and returning. Not into the Arke, but fluttering about the Arke, and resting on the top of the Arke; for the Raven accustomed to live at large was weary of the straitnesse of her cage, and finding many bodies dead, but not devoured by the fishes, she was ravenous after such prey, and would no more be confined to the Arke neither for diet nor lodging.

untill] This doth not signifie that she returned when the wa∣ters were dried up, but that she returned not before they were dried up, so the sense is negative to the terme particularly men∣tioned, not positive for the time afterwards; as 2 Sam. 6. last. Psal. 110. vrse. 1. Matth. 1. 25.

V. 8. dove] The Dove was sent out the seventh day after the Raven, as vers. 10. sheweth; Noah was very desirous, and hopefull also to receive some good newes by such messengers, though they were mute; and he hoped the failing of the Ra∣ven would be recompenced by the faithfulnesse of the Dove, who by the manner of her flight lower and longer then that of the Raven would make a better discovery of the state of the the earth; and being more wo••ed to humane habitation, and societie (but especially out of love to her mate left behinde) would returne againe, and bring with her some token of good tidings, if there were any.

to see] See Note second, on vers. 5.

V. 9. found no rest] For though the mountaine tops were bare, it may be they were muddy, or farre off, and not within the compasse of the course she tooke; besides Doves (as was noted before, Annot. on vers. 8.) flie low, and therefore may be called the Doves of the valleys, Ezek. 7. 16. as the Ravens are called the Ravens of the valley, Prov. 30. 17. because they feed on the carkasses which are most frequently found on the lower grounds, for in such especially are battels pitched, and the greatest slaughters made.

pulled her to him] Heb. caused her to come by opening a win∣dow: And it may be, shewing her mate, and so inviting her to the place where she had beene before, and where she might be with more comfort, untill the world were better; and when she came within the reach, he took her in his hand, to trie whether her wings or legs were besmeered with dirt or mud, which might fignifie the asswaging of the flood.

V. 10. other seven dayes] That is, foureteen dayes after the sending forth of the Raven; for he waited so many dayes in expectation of her returne, and when seven of them were expi∣red, and the Raven not returned, he sent forth the Dove the first time, and after she came back, he staid other seven dayes, and sent her fourth againe.

V. 11, in the evening] Having solaced her selfe in flying abroad, and resting upon trees, the tops whereof did now ap∣peare, she returned to the place of her rest and repast, for there was better diet and lodging for her then yet she could find any where abroad.

olive leafe pluckt off] Not a loose leafe floating on the wa∣ter, but a little tender sprigge, such as a Dove with her bill might break off, which now was the easier to be done, because it was softened and weakened by being long in the water; and the Olive branch was the more likely to remaine, because it is greene all the yeare, Plin. Nat. Hist. lib. 16. cap. 20. yet it was an especiall providence also in preserving it together with the seminall vertue of other Plants, and Hearbs for the replenish∣ing of the world with these kinds of creatures, whereof we doe not read there was any seed reserved in the Arke.

V. 12. yet other seven dayes] Some make a mysticall obser∣vation of the number of seven with reference to the Sabbath, and suppose that Noah on that day performed his most solemne devotion to God with prayers for good newes to be brought him concerning the ceasing of the flood; and by this third send∣ing, and his intermission betweene, we may observe not onely his great desire of removall of the curse from the earth, but his patient waiting on Gods time for obtainment of the thing de∣sired. See James 5. 7.

returned not] Which might be by going so farre as to lose her way back againe, but it was rather by finding (that which before she did not, vers. 9.) a resting-place for the sole of her foot, and food for her sustenance, which together with a more free aire and libertie then before she could have, made her neglect both her mate and her Master yet prisoners in the Arke.

V. 13. first moneth] See Annot. on Chap. 7. vers. 11.

first moneth] Heb. in the first, the first of the moneth. Where after the former first the word moneth is understood, after the latter the word day; the moneth and day are expresly men∣tioned before, vers. 4. and after, vers. 14. yet sometimes the substantive of time is omitted, and vertually comprehended un∣der the adjective of number and order, as Matth. 26. 17. in the Greek, the first of the feast, the word day is left out; but Mark. 14. 12. it is supplied, and the speech made full thus, the first day of the feast. This was the first moneth according to the sacred account, to wit, the moneth Nisan answering to March; see the Annotation on Chapter. 7. vers. 11. and the first day of that moneth.

the face of the ground] The ground is said to have a face as the waters, Chap. 1, 2. and the firmament, a face, vers. 20. of that Chapter, by which is meant the open and most visible part called the supersicies, or surface, which is most obvious to the view, as the face of a man is more visible then his other parts, which are commonly covered, when the face is commonly bare.

was day] That is, the ground which before was quite co∣vered with waters (except the hilly part) was now generally bare, so that it appeared all earth; yet was it not so dry but that it was soft and muddy; and so not firme enough to afford a solid subsistence to hard and heavie bodies, as in the twenty seventh day of the next moneth it did, vers. 14. untill which Noah kept in the Arke notwithstanding the drynesse of the earth in the sense fore-mentioned.

removed the covering] That is, took up a board or two in the top or roofe of the Arke, to look round about him; for through the window he could not see so farre every way.

V. 14. in the second moneth] The moneth Jiar, that is, the moneth which answereth to part of Aprill, and part of May.

seven and twentieth day] Hence we may make the compleat account of the continuance of the flood; which, if the moneths and dayes were reckoned according to the course of the Sunne, make up a whole Solar yeare and tenne dayes: whereof the raine continued fourty dayes; the flood in its full height one hundred and fifty dayes; in its diminution or decrease one hundred twenty nine dayes; in the end whereof the earth was bare all over, but muddy, so that Noah continued after that fifty sixe dayes; which cast up into a totall summe, make up the number of three hundred seventy five dayes; that is, ten dayes above, the Solar yeare consisting of three hundred sixtie five dayes. For this account compare, Gen. 7. vers. 11. 13. with the first and fourth of that Chapter, and the first of this. But it is to be noted, that according to an account usuall among the He∣brews, sixe of the moneths of the yeare had thirty dayes, and the other sixe had twenty nine dayes apiece, which put into one sumine make three hundred fifty foure dayes, to which adding the eleven dayes (viz. from the seventeenth till the twenty seventh of the second moneth inclusively) the whole will be a Solar yeare, after our ordinary reckoning, to wit, three hundred sixty five dayes.

V. 15. God spake unto Noah] Whether by a dreame, or vision, or secret motion of his spirit, or by assumption of an hu∣mane shape, it is not said here, nor Chap. 6. 13. nor Cha. 7. 1. but which way soever it it was, it was evident to Noah not onely what it was he was to doe, but who it was that made it knowne unto him; so that he did not mistake the Authour of the reve∣lation, as young Samuel did, 1 Sam. 3. 5, 6, 7, 8.

V. 16. Goe forth of the Arke] At Gods command he came into the Arke, Gen. Chap. 7. vers. 1. and by his command he is to goe forth againe; in time of danger he shut him up like a prisoner, but it was to preserve him; Gods restraints are mercies not in this case alone; see Isa. 26. 20. and now the danger is past, and libertie safe, he is set free to goe abroad; he continued his confinement untill the Lord inlarged him: It is good to have his warrant for our movings to and fro; our coming in, and going out, and walking in such wayes as we may comfortably expect to have Angels to attend our steps, Psal. 91. vers. 11. And if we take the Arke for a type or figure of the Church, (as Divines use to doe, and may well agree with Saint Peters comparison, 1 Pet. 3. 20. 21.) it may point us to a duty of importance in our Christian practise, viz. that none must be admitted into the Church, or excommunicated out of it, but for causes, and in a manner warrantable by the Word of God.

V. 17. breed abundautly in the earth] In the Arke was the stock and store both man-kind, and of other creatures, for replenishing the whole earth; not that all places should breed all kind of creatures, for in America there are yet (as some write) no Lions, Beares, nor Tygers; and though some parts of the earth be separated from others by great waters, and by the maine Sea, such creatures as could not by swimming passe from one to another, might by Navigation be transport∣ed; for from Noahs Arke the use of Ships might be occasioned; and that they were ancient may be collected from Gen. 49. 13. Deut. 28. 68.

V. 19. after their kinds] That is, they went out not confusedly, but in order, (as they came in) and sorted themselves together according to their kinds; that is, men and their wives toge∣ther, vers. 16. the male and his female, the cleane beasts, and birds by themselves, the uncleane by themselves, as they were sorted, Gen. 7. vers. 2, 3. The Hebrew (rendred after their kinds) is, after their families: whereof see the last Note on Chap. 7. vers. 2.

V. 20. builded an Altar] We finde no mention of an Alta•• untill now, yet it is not unlike but that the sacrifices of Cain and Abel, Gen. 4. were offered on an Altar. This is the first thing Noah did after his deliverance from danger, and inlargement from his long restraint; religious gratitude must be performed upon the first opportunitie that may be taken; God would have the thankfull memoriall of the worlds creation in sixe dayes solenmly observed the next day after, Gen. 2. 2. by whose ex∣emplary direction the faithfull have been very forward to make

remembrances of of his mercies, and to testifie their thankful∣nesse by their offering in tribute to him some part of his own; as to the Lord of all; This was Abrahams practise, Gen. 12. 7, 8. & Chap. 13. 18. & Chap. 22. and Isaacs, Gen. c. 26. v. 25. and Jacobs, Chap. 35. 7. of Moses, Exod. 17. 15. and of others; and in such services they professed their faith in Christ, and expres∣sed it by works in their gratefull oblations to God.

burnt-offerings] Those offerings were usually called burnt offerings, which were wholly burnt, no part reserved for food to any; and those being of every kinde of cleane creature, it sheweth Noahs religious and liberall heart to God, who of so small store was willing to offer unto him so great a sacrifice.

V. 21. smelled] This is a sigurative sp••ech, whereby that is applyed unto God, which in proprietie of phrase is not found in him, but in man, and the other creatures; for this smelling is the exercise of a sense which requires a materiall organ or instrument, which cannot be in God who is a pure spirit; yet for mans instruction the expressions of God are thus brought down to his capacitie. See Annot. on Chap. 6. vers. 6.

sweet savour] So Exod. 29. 18. The savour of broyled or burned flesh and fat is not very sweet in it selfe; and so this seemeth to be as the Commination of the Prophet, Esa. 3. 24. a stink for a perfume; but the ordinances of God are not to be censured by carnall sense, for so circumcision would be ra∣ther a contemptible then an honourable seale of mans Cove∣nant with God; nor would the Sacraments of the New Testa∣ment be much set by, if we should value them by what our senses discerne of them; for, for the one, what is more com∣mon or more weake then water? for the other, how little worth is a bit of bread or a sip of wine, if our sight or tast be Judges of them? but yet as the ordinances of God, and the represen∣tations of the grace and vertue of Christ, and our reconciliation with God thereby, they are sweet and savoury not only to men, but to God himselfe, for in him he is well pleased, Matth. 3. 17. Isa. 42. 1. and in him, and for his sake is the sacrifice of a very sweet savour, Ephes. 5. 2. though in it selfe it were never so un∣savoury to humane sense: in Hebrew, it is a savour of rest, for that which affecteth with much delight stayeth and setleth the minde and heart upon it, and if there were any offensive agita∣tions before, it quiets them and makes them to rest and cease.

said in his heart] This is also spoken siguratively, as before: see Annot. on the word smelled. The meaning is, that God had decreed and resolved with himselfe that he will not again curse the ground, &c. and this he said heartily and sincerely, for all the sayings of God are heartie, none faigned or hypocriticall, for such are abominable to God in men, and so impossi••le to be in God towards men, 1 Sam. 15. 29. Or, the words may be ren∣dred God said to his heart, that is, God spake this comfort to the heart of Noah by his spirit, to incourage him in his godly course.

curse the ground no more] He doth not here cancell the gene∣rall curse inflicted for the sinne of man, Gen. 3. 17. nor give se∣curitie against burning of the world, whereof Saint Peter pro∣phecieth, 2 Pet. 3. 10, 11. nor promise that particular places shall not be drowned, but that there shall be no such generall flood as this was any more.

for the imagination] The like reason is rendered why God will bring a flood upon the earth, Gen. 6. vers. 5, 6. here why he will not: if we read the words, though the imagination (as the Originall will beare) &c. there is no appearance of repug∣nancie that is not easily answered; and if we read for the ima∣gination, there is so much difference betwixt the reason, as it is rendred there, and here, as excludeth contradiction; for there he is moved to wrath by a generall aggravation of sinne in all persons, parts, and faculties, vers. 5. 12. and by some hainous sinnes of particular kinds, as Apostasie in the families of the godly, lustfull affecting of marriages with the wicked, Chap. 6. vers. 2. and horrible crueltie wherewith the earth was filled, vers. 11. and all this with a Giantlike and sturdy contempt of God, which was a just ground for a generall Judgement, there being so many who did evill with both hands earnestly, Micah. 7. 3. but here God moveth himselfe to mercy by consideration of mans native corruption even from his childhood, as Psal. 103. v. 13. Like as a father pitieth his children, so the Lord pitieth them that feare him; and in his next words, he knoweth our frame and re∣membreth that we are but dust, vers. 14. So he knoweth that even the best are shapen in iniquitie an•• conceived in sinne, Psal. 51. 5. And hence he will take occasion to shew mercy to mankinde; for if he should send generall Judgements whensoever there is a generalitie of sinne, he should doe nothing but marre what he hath made; and yet as the wicked shall deserve, and his wisedome thinke meet, he will have wayes enough to be meet with them: Besides, now his justice being glorified in the de∣struction of the old world, his mercy in regard of mans na∣ture and unavoydable corruption was seasonably promised espe∣cially being now reconciled to the new world by the sacrifice of Noah, which moves him to bring in that as a motive of mercy, which in Justice he might aggravate to severitie: see the like pleading, Isa. 48. 8, 9.

while the earth remaineth] Heb. all the dayes of the earth. It is a question whether the substance of the earth shall not remaine when the use of seed-time and harvest is ceased, which will be at the end of the world when Saint Peters fiery Prophecie is come to passe, 2 Pet. 3. 10. yet God makes it certaine by his Decree, that while he is pleased to continue man-kind and earth together, there shall be such difference of seasons as are after mentioned.

seed-time and harvest] God maketh this Decree for the gene∣rall, but not so but that he may curse some places in particular; so that there be neither seed-time nor harvest in their season; as in 1 King. 17. 1.

day, and night] The meaning is not that there was not day and night during the flood, for it appeareth there was, by Noahs numbring of the dayes, vers. 10. but that both in the preparation of the flood by darke black clouds, as 1 King. 18. 45. Joel 2. 2. Zeph. 1. 15. and stormy weather, Act. 27. 20. and by continuall raine the day was darkned, and Noah shut up, and suspended from the workes both appertaining to the un∣reasonable creatures, and to humane commerce was as it were benighted; for when night cometh no man can work, Joh. 9. 4. such and so long darknesse, and cessation from their labours of the day by such a restraint by black clouds, long raine, and a deepe and generall flood for so long a time shall be no more.

CHAP. IX.

Vers. 1. BE fruitf••ll and multiply] (As Chap. 1. vers. 28. & Chap. 8. vers. 17. & vers. 7. of this Chap.) Though we read not that Noah had any children after the flood, the blessing of fruitfulnesse in his issue was a blessing to him, Psal. 128. 6. for grand-children are children in whom the grand-fa∣ther lives, and whom he loves as well as those that are his by immediate descent, Gen. 31. 28. & Chap. 48. vers. 15, 16.

replenish the earth] These words as the former are in forme a command, in effect a blessing, wherein Gods word and his worke goe together, as Gen. 1. v. 3. 7. 11. and though it be spoken expresly of man-kind alone, yet herein is implied also Gods blessing upon other creatures; for not onely mankind, but beasts and birds were to increase, and by their fruitfulness•• to replenish the earth and the aire. It is much doubted how all kind of creatures could be brought from the place where Noah landed his carriage in the Arke, all over the earth to over∣spread it, (as vers. 19.) especially into the remote parts, as Ame∣rica? Answ. 1. It is not necessary that all kind of creatures should breed in all parts of the earth, as in the Ilands, Cuba, Margarita & Dominica there be no Lions, Beares, nor Tygers, as many Countreys have no breed of Elephants or Camels. Se∣condly, they might goe very farre by land, and from one Land to another by some narrow passage of water which they might swimme over; or they might be carried in Ships from one Countrey to another, and by that time they were multiplied so as to be too many for that Continent on which they were first landed from Noahs Arke, the art of making Ships and of Navigation might be invented; for though we find no mention of Ships untill the benediction of dying Jacob, Gen. 49. 13. which was sixe hundred years after this generall flood; yet there might be use of them long before: for it is not necessary nor usuall in the Scripture that all things be mentioned that are done, much lesse that their originall should be precisely noted; for in sixe short Chapters (the first sixe of the Book of Genesis) we have the compendium of the story of the world from the Creation to the Floud containing the terme of one thousand sixe hundred fifty sixe yeares, wherein it must needs be that many more matters are omitted then are mentioned.

V. 2. the feare of you] (Gen. 35. 5.) The dominion of man since sinne is not like that of Adam over the creatures at th•• first, (for their obedience to him was in proportion such as his to his God, free and unforced, and rather out of love then out of feare) but by prevailing of force and art, as now it is, yet nei∣ther can he subdue the nature of the wilder sort, for as it is in the thirty ninth of Job, Will the Ʋnicorne be willing to serve thee, or abi••e by thy crib? vers. 9. Canst thou bind the Ʋnicorne with his band in the furrow? or will he harrow the valleys for thee? vers. 10. which words though they be an interrogation in forme, are in effect a vehement negation: But Noah and his sonnes (with whom the unreasonable creatures were In-mates in the Arke, and by whom they were governed and succoured as a part of their family) might have more power over them, and more obedience from them then his posteritie in after∣times; for it is like they were more at command whilest they were afraid of the flood, and confined in the Arke then after∣ward; and yet man (especially the elect, as in Christ) hath a generall dominion over the unreasonable creatures, compare Psal. 8. 6. with 1 Cor. 15. 27. even to the taming or over-awing of the wildest of what sort soever, James 3. 7. as of Lions, Leo∣pards, Tygers, and Elephants, as we may see in Plin. Nat. Hist.

lib. 8. cap. 16, 17, 18. whereof the Elephant is the greatest, Ibid. lib. 8. cap. 1. which have beene brought so farre under the yoke as to be yoked together to draw a Chariot, Ibid. cap. 2. and in some places to draw the Plough, Ibid. cap. 1. 2. and to the ta∣king of the subtillest; and for those that are not tamed nor taken, the dread of man is upon them, so that they shun his pre∣sence as much as they can, Psal. 104. vers. 20. 21, 22, 23. And this is true as well of the birds of the aire (as experience pro∣veth) whereof see Plin. lib. 9. cap. 8.) as of the beasts of the earth; yea and of the fishes of the water, for in the fish-pooles of Caesar some fishes were so tamed that they would come at the calling of their name, Plin. Nat. Hist. lib. 10. cap. 70. and the greatest of them the Whales God hath subjected to the power and prudence of man in great measure, though sometimes for his rebellion against his God they be in rebellion against him to his ruine; as God threatneth, Levit. 26. 22. and hath some∣times executed, as 1 King. 13. 24. 2 King. 2. 24. and he can take as great revenge by the least and weakest creatures, as by frogs, and flies, and lice, Exod. 8. 5. 17. 24. and by wormes, Act. 12. 23.

V. 3. Every moving thing] Or, creeping thing. That which creepeth moveth, but not contrariwise all that moveth creepeth; for man, and beasts, and birds do move but do not creep, there∣fore the originall word is well rendred moveth which is a word of a larger extent then the word creepeth, and so more meet to expresse the beneficence of God in this concession of sustenance to man.

that liveth] That is, that dieth not of it selfe, Levit. 22. 8. but being alive is killed by your hand, and not found dead al∣ready, as that which is torne by beasts in the field, which is to be cast to dogs, Exod. 22. 31. for many of the ceremoniall laws given to Moses from God, and by him to the Jews, were in use long before: See the Annot. on Gen. 7. 2. Object. But many living things are not mans meate, as Lions, Beares, Tygers; and many birds, as Hawkes, or Kites; and many fishes, as the Whale, and others; but for creeping things many of them are not onely loathsome to man, but very unwholsome, and some of them no better then plaine poyson; as Toads, Scorpions, Spi∣ders: for answer hereto see the next Note.

shall be meat] As by bread in the Lords Prayer is meant not onely bread it selfe, but all necessary food and Physicke which is of use to preserve or recover the health of man, and to pro∣long his life; so here many of the creatures by way of ordinary diet, and some of them by a physicall vertue shall serve to su∣staine the life of man, even Vipers, and Scorpions, and Lice, and the excrements both of men and beasts have their use in physicke for mans good, whereof see abundant instance in the Preface to the Sanctuary of a troubled soule:: Here is the first mention of mans feeding upon the living creatures, and the first grant of that libertie as divers learned Commentators con∣ceive, which yet might be in use before, as corne, and bread, and drinke, though they be not spoken of before; and as the Raine-bow was from the beginning, though not mentioned untill after the floud. And here was especiall cause to mention the allowance of eating the living creatures, both because herbs and fruits were spoiled with the flood, and for that God would by this grant the more oblige them to forbearance of bloud, vers. 4. as he did the more binde Adam to abstinence from the fruit of one tree by his liberall beneficence and allowance to eat freely of all other fruits that grew in the Garden of Eden: and this not by command, for though it be given in a terme of com∣mand, Gen. 2. 16. is in effect but a concession or permission, as Levit. 11. 3. See also and compare Matth. 19. 7. with Mark. 10. 4. where what is called a command••ment in the former Evangelist, is said to be a suffering or tolerating in the other; and of this permission the godly it is like made use as well as the wicked; for it is not probable that Abel being a keeper of sheepe kept them onely for the wooll, or milke, and left their flesh being as pleasant and as wholesome then as since, to be devoured of wild beasts, or to rot either above or under ground; and it is very probable that generally before the flood there was rather an excesse in the use of lawfull meats, because our Saviour, Matth. 24. 38. noteth the old world for their eating and drinking, that is, for being too much addicted to delicacie, va∣rietie, and plenty of provision for the flesh at the time when the overflowing scourge came upon them; yet a moderate use was then allowed and taken into practise, which might be put into an expresse permission or concession now, not onely with respect to the refreshing of man, but withall for a reli∣gious consideration referring to the glory of God, viz. for re∣straint of Idolatry, or worshipping, or honouring the creature more then the Creator, against which the killing and eating of them for ordinary diet was a practicall preservative; and it was not without need in respect of mans pronenesse to Idolatry; whereof see Psal. 106. 19, 20. Rom. 1. 23. nor without fruit; for though some did so abuse themselves and other creatures also as to make gods of such things as they did eate, yet to those who made use of their reason it was a great conviction of the vanitie of such Idols that they might be so devoured, and turned as well to excrement as to nourishment; and therefore did Mo∣ses enjoyne the drinking of the water wherein the powder of the golden Calfe was put as a potion for the peoples cure of that brutish Idolatry, Exod. 32. 20.

as the greene herbe] That is, as freely as the greene herbe, Chap. 1. vers. 29.

V. 4. But flesh with the life] That is, living flesh with the bloud in the veines; or, the bloud let out of the veines, where∣with the life and soule of the creature is powred out; for the soule of a beast, or fish, or fowle hath no existence without the body (as the soule of man hath) being rather a vitall facultie then a substance; and the life is called the bloud and the bloud the life, because the spirits which are the liveliest parts of the creature are produced of the purest part of the bloud, and with it diffused throughout the whole body, by the operation and activitie whereof the m••mb••rs are lively, & active, and without which there is no bodily life in man or beast, though the bloud continue in the body, as in cre••tures strangled. By this in Gods intention is, first, morally forbidden all crueltie, not onely to man, but to other creatures. Secondly, the eating of flesh and bloud together, or either of them raw, whereby men might be∣come (by degrees) to feed upon mans flesh, as those who for such a barbarous manner are called Anthropophagi, that is, men-eaters, Plin. Nat. Hist. lib. 6. cap. 30. Thirdly, afterwards the eating of all manner of bloud was expresly forbidden, Levit. 7. 2. & Chap. 17. vers. 10. and that not onely because the bloud is the life of the flesh; as here, and Levit. 17. 14. or the life of the flesh is in the bloud, as the reason is expressed, Levit 17. 11 but there is a reason mysticall against the eating of bloud in the same verse, and that is, because in sacrifices the bloud was to be let out and sprinkled, to signifie that the life of man by sinne is forfeited to God, and to be offered to him, as the Authour from whom at first it was derived, and to whom at last it is to be presented, and for that mans life was to be redeemed by the bloud of Christ; To these two some adde a third, viz. a Phy∣sicall cause of forbearance of bloud, which may serve for all times, and it is because the bloud of beasts is somewhat grosse, and yeeldeth not very wholesome nourishment to the body of man, and therefore the beasts which were to serve for food were not to be strangled, but to be killed, that the bloud might be let out and parted from the flesh. And from this prohibition of bloud in this Chapter, before the ceremoniall law was or∣dained, and the decree of the Apostles for forbearance of things strangled and of bloud, Act. 15. 20. after the obligation of it was expired, some inferre a perpetuitie of prohibition of all such meats, especially since in the Apostles decree pollution of Idols, so vers. 20. or, meats offered to Idols, vers. 29. and forni∣cation are forbidden and all in one tenour, as necessary things to be forborn, vers. 28. so that to this day they hold it unlawfull to eate any thing made of bloud, though mingled with other materials, and broyled and dressed as other meats are: and therefore the Christian Greeks find fault with the Latines for using their Christian libertie herein, as Theod. Balsamon on the 63. Can. of those supposititious Canons which are intituled to the Apostles.

But first for answer to the Position, it may be alledged that all meats which are wholesome (though some be more whole∣some and nutritive then others, and to some stomachs and con∣stitutions grosser meats may be more sutable then fine) are by Evangelicall liberty lawfull to be eaten; for that see the fif∣teenth of Matth. vers. 11. Act. 10. from v. 10. to the 16. 1 Cor. 8. 1. 8. & Chap. 10. 25. Tit. 1. 15.

Secondly, this prohibition of the Apostles touching the eating of meats strangled, and bloud, was occasionall, and in case of scandall, that the converted Gentiles should not be offended with the converted Jews for their forbearance of such meats, nor offend them by their use.

Thirdly, for the forbidding of bloud, besides the present reason concerning the state of the Church, and the antiquitie of the abstinencie prescribed soone after the floud, there might be a reason of it from the future, viz. a slander of the Christi∣ans for bloudy and unhumane banquets of humane flesh, such as are reported of the Tyrant Phalaris, Arist. Eth. lib. 7. cap. 6. and are sometimes threatned and inflicted by God as a curse; whereof see Deut. 28. 56, 57. 2 King. 6. 28, 29. Lam. 2. 20. & Chap. 4. 10. which the holy Ghost fore-saw would be charged upon them, and meant to meet with it by this decree, and the observation of it for a time, out of which the Primitive Chri∣stians made their Apologie, convincing their accusers of false∣hood, and acquitting themselves from all just suspition of such a crime by their forbearance of all use of bloud in what kind so∣ever, as we find their defence set downe in the writings of Mi∣nutius Foelix Euseb. Eccles. Hist. lib. 5. cap. 1. Tert. Apologet. cap. 9.

Fourthly, for the sorting of this prohibition of bloud and things strangled with forbearance of meates sacrificed to Idols and fornication, it followeth not that they should be alike law∣full

or unlawfull; for the same punishment, much more the same prohibition, may be set upon things of a very different nature; as death is the penaltie of murder, Gen. 9. vers. 6. and of having leavened bread, Exod. 12. vers. 15. 19. yet the one is forbidden by a morall, the other by a ceremoniall precept; yet for the sinne of fornication, divers of the Gentiles held it but for a thing indifferent.

Fifthly, for calling of them necessary things, they were so, and al∣waies will be, so far as the obligation is from a morall precept, as the caution against Idolatry and Fornication; and for those things which are in their owne nature indifferent, as the absti∣nence from things strangled and from bloud, the forbearance of them was necessary for a time, in case of scandall to any be∣leeving Christian, 1 Cor. 8. 13.

V. 5. I will require] That is, the Magistrate my deputie shall require bloud for bloud; or if he doe not know or punish homicide or manslaughter, some hand of violence like that of the manslayer shall repay him like for like; or mine eye shall discover it, and mine owne immediate hand avenge it: See Exod. 21. 12. Levit. 24. 17. Numb. 35. from vers. 16. to the 19. Deut. 19. 21. Ezek. 35. 6. Matth. 26. 52. Revel. 13. 10. See also Joseph. Antiq. lib. 1. cap. 4. but especially Philip Lonicerus Theat. Hist. a pag. 392. ad pag. 513.

at the hand of every beast] A man commonly when he killeth another useth his hand to that wicked worke, so that which o∣ther creatures use in stead of an hand is figuratively called by that name; so the Spider is said to take hold with her hands, Pro. 30. 28. And the beast must be put to death to put a feare of murder upon man, as the Dog beaten before the Lion to make him afraid: See Exod. 21. 28.

every mans brother] The former prohibition is a preparative to this, the moderation towards beasts that were to be killed by abstinence from their bloud prescribed by God, Levit. 17. 14. was to be restraint of cruelty towards man, whose life was more pretious, since he was made after the Image of God; see vers. 6. and this an universall Law inforced with an impartiall pe∣naltie, death for death, bloud for bloud, whosoever he be that sheddeth it without just cause and lawfull warrant.

V. 6. by man] Murder or killing is to be punished with death, like for like, Exod. 21. 12. Levit. 24. 17. Mat. 26. 57. Which is to be understood of witting and wilfull murder, Numb. 35. 31. for if one had killed another at unawares, there was a Citie of re∣fuge for the slayer, to save him from the hand of the pursuer, vers. 11. otherwise, he that sheddeth mans bloud, by man shall his bloud be sped. Some read the words, whosoever sheddeth the bloud of man in man; and the Originall Text dam haadam baadam, will allow it, which may be rendred, the bloud of man in man, and so the sense may be, Whoso letteth that bloud out of man which is and should remaine in man, his bloud shall be shed. But the first letter Beth in the latter word signifieth variously ac∣cording to the sense of the place, either in, or with, or for, or by, and that instrumentally, as in this place both the construction of the words, and the Hebrew accent Zakoph-Katon doe im∣port; so that we may read the word, as our last Translation doth, by man, that is, ordinarily by the Magistrate to whom is committed the sword of justice for that purpose especially, Rom. 13. 4. and extraordinarily God in his justice useth the hand of one murderer to doe execution upon another, when humane justice (as either blind or lame, either wanting eyes to see it, or hands to punish it) doth passe it over with impunitie; or some way or other he shortens the life of the bloody man, so that he liveth not out halfe his dayes, Psal. 55. 23. It is questioned by some whether murder or any other crime were punished otherwise then by oxcommunication, (or casting out of the society of men,) whether sacred or civil, before the floud; but especially whether death were inflicted on any offendor before Noah his returne to Land againe. The chiefe cause of the doubt is, the reprieve of the first murderer by God himselfe, though guilty of the greatest crueltie against man, and of the stoutest contumacie a∣gainst God of any professing service to him (as he did by sa∣crifice) in the Scripture, on whom God set an especiall marke that man might not meddle with him, Chap. 4. 15. But his case of reservation was extraordinary, (as was his crime) too high and heinous to be rewarded with the sword of justice, somewhat worse then death, a wretched life (which for his greater pu∣nishment was prolonged) was a more meet recompence for such a transcendent malefactor; yet many times it might be o∣therwise. If it be said, we find neither any ordinance or ex∣ample of the inflicting of capitall punishment on any offender before that of this Chapter: It may be answered, that many things might be in use before the flood, though not recorded in the fore-going Chapters; whereof see the second Annot. on vers. 1. of this Chapter: and though there were no such politicall power as was exercised after the floud, when Nimrod had raised himselfe to the height of Monarchy, whose ambition and tyranny hath beene followed ever since in many parts of the world, yet it seemes there was an oeconomicall or dome∣sticall power of life and death in particular families by the story of Judah and Thamar, Gen. 38. 24. The Anabaptists (who deny the legall and military use of the sword, yet sometimes use it against those who favour not their fancies; see Philip Lonicer. Theat. Hist. pag. 107, 108.) will have the Texts for punishing offenders to be taken not preceptively but prophetically, be∣cause they are phrased in the future tense, and so they shall im∣ply not a command, but a bare commination; whereas, if so, being generall they would containe an untruth, for many bloudy malefactors often doe escape the sword they have deser∣ved: besides, it is usuall in the Hebrew to put the Future tense for the Imperative mood, as Exod. 20. 13. and elsewhere: and this and such like Texts doe not onely justifie the use of the Ma∣gistrates sword as lawfull, but require it as a dutie; and in such a case mercy to a bloudy man may become cruelty to many innocent persons; as where pardons for murders are easily granted, there murders are exceedingly multiplied; as in France in tenne yeares space no fewer then sixe thousand Gent: have beene slaughtered, and the bloud-guilty sheltered from suffering justice by the Kings indulgence, as apeareth by the Court Roll of the Kings pardons: against which mercifull crueltie (for there be cruell mercies, Prov. 12. 10.) the Chap∣laines of Kings should often remember them of the story of A∣hab and Ben••adad, and the Prophets commination against Ahabs remisnesse, 1 King. 20. 42. and of the Law, Deut. 21 from vers. 1. to the ninth.

for in the image] Therefore to commit murder or man∣slaughter is not onely an injurie and crueltie to man, but an im∣pietie against God; and though it be greater sinne to kill a good man, as Cain did, Gen. 4. 8. then a bad man, as the ser∣vants of Absolom by his command did when they killed in∣cestuous Amnon, 2 Sam. 13, 29. yet since a bad man hath some remainders of the Image of God in him, God is dishonoured if he be killed any other way then is warrantable by his authoritie. And by adding this reason, for in the Image of God, he meant to put a greater awe upon the minds of men, against the sinne of murder; as if he had said, If common humanitie will not worke upon you, to with-hold your hands from shed∣ding of bloud, let my Majestie, the reverence of mine Image in man, make you a••raid to lay violent hands on any, for the con∣tempt of mine Image I shall take as a contempt to my selfe, and shall accordingly punish it. By this argument did Macedonius disswade the Emperour Theodosius from a slaughter of the An∣tiochians which he intended against them, pulling downe an image of the Empresse Placillaes, and dragging it contumelious∣ly about the streets: Theodor. lib. 5. Hist. Eccles. cap. 9. for the living Image of God was of much more estimation, then the lively image of the Empresse.

V. 7. be fruitfull] See Chap. 1. vers. 28. Chap. 8. 17. v. 1. of this Chapter.

V. 9. my Covenant] Mine, that is Gods, not mans; for man neither brought that flood, nor can keep off such another, if he please to send it. By this Covenant as by an Oath God giveth assurance unto man, that the world shall no more be destroyed by an universall deluge as of late it was, Isa. 54. 9.

your seed after you] This Covenant is not like that Chap. 6. 18. for that was but for a few: this is generall both for the pre∣sent age and for posteritie; but this is but for a temporall bles∣sing: the spirituall Covenant likewise, if the conditions be kept, is hereditary, made to beleevers and to their children, Acts 2. 39.

V. 10. every living creature, of the fowle] Though they were not capable of the Covenant for their part, yet God for his part maketh the promise for their preservation for mans sake, for whom they were made at the first, and afterwards upon his pro∣vocation of God for his sake destroyed: and this Covenant is the more comfortable, because it is generall for the kinds and individuals or particular creatures, and perpetuall for time, com∣prehending both the present stock and future increase through∣out all generations, Some alledge this place against the Ana∣baptists, and thus it may serve to refute their fancy, viz. that the Covenant of God may be made with, and the Seale of the Co∣venant applyed to creatures that have not the use of reason, which they deny in denying the Administration of Baptisme to Infants.

V. 13. my bow] The rain-bow was now first made, as some affirme; others (and that more commonly and more pro∣bably) conceive, that from the beginning it was in its causes, which are clouds and the shining of the Sunne; and those cau∣ses did sometimes produce that effect before this time, and so it is like the rain-bow was often seene before the flood; but now God made choice of it for a signe of his covenant with the world, that there should be no more an universall flood as be∣fore there was: this was no naturall but an instituted signe, and therefore it may seale the assurance of the promise, though there were no correspondency betwixt it and the thing signified; and yet it was the fitter to be a signe of securitie from a future flood, First, because of the place, which is in the clouds of heaven, whence came the raine that drowned the world before. S••∣condly,

because the bow is bended upward towards God, not to∣wards the creature below; as when it is taken in hand to shoot at a marke; nor is there in the bow any arrow which is said to be made ready upon the string when hurt is intended, Psal. 11. 2. Thirdly, because the Rain-bow appeareth commonly with rain, and so where men might begin to feare the Judgement, there they may take comfort against it in that it is a signe of his Co∣venant for safetie. Fourthly, because the Rain-bow appeares not but when there is a clearnesse and brightnesse in some part of the skie, but at the generall flood it was all black with raine: see the Annot. on Chap. 8. vers. 22. To which some adde a fift reason, which is, that in the Rain-bow consisting of divers co∣lours (to the admiration of some of the wisest Heathens) by the water colour is represented the overwhelming raine past and not to returne, and by the fiery colour is prefigured the destru∣ction of the world by the element of fire, as it is foretold by Saint Peter, 2 Pet. 3. 10. And some by these colours make a mysticall intimation of the two Sacraments of the New Testa∣ment, with reference to that of, 1 Joh. 5. 6. And, lastly, a sixt reason, because the Rain-bow where it toucheth upon any sh••ubs leaveth a very sweet and fragrant smell behind, Plin. Nat. Hist. lib. 12. cap. 24. which answereth to that pleasant ac∣ceptation of God observed before. See Annot. on Chap. 4. v. 21. Lastly, though this Rain-bow here be a signe of a tempo∣rall covenant, in the generall extent of it to all creatures, yet the godly may looke upon it with reference to Christ in whom all promises of what sort soever are yea and amen, and who is re∣presented sitting in his Throne compassed with a Rain-bow in sight like unto an Emerauld, Revel. 4. vers. 3. see also Revel. 10. vers. 1.

V. 14. when I bring a cloud] Not whensoever I bring a clould; for it may suffice that it is seene at sometimes to make it remembred at all times.

V. 16. that I may see it and remember] God needeth not any tokens or marks of remembrance for performance of his pro∣mise, because he cannot possibly forget any thing of how small moment, or how long date soever it be; this therefore is spoken after the manner of men for their better apprehension of the firmenesse and stedfastnesse of God in his Covenant; for this remembrance imports a reall and assured ratification of his promise; and hereby may men call to minde what he hath co∣venanted, and with undoubted confidence relye upon it, for his faithfulnesse will make good what his favour hath said. See Exod. 28. 12. 29. & Annot. on Chap. 8. vers. 21.

V. 17. This is the sign of the Covenant] Gods often repeat∣ing of his Covenant is for further confirmation of faith, and for intimation of mans dulnesse duly to remember and consider of his justice and mercy to man, and of mans both disobedience and dutie towards God.

V. 19. the whole earth overspread] The habitable part of it was peopled by Noahs posteritie, a very plentifull increase of a very poore-stocke; this manifold multiplication of mankinde from so few as eight persons, is a manifest evidence of the ver∣tue of the Divine benediction, Gen. 1. 28. & vers. 1. and 7. of this Chapter.

V. 20. began to be an husbandman] It is not unlike but he used husbandry before as a sonne of Adam, Gen. 3. 19. but all that was at an end, his husbandry was drowned in the flood; now in the new world he was as a new beginner, and so of those vines which (preserved by the Divine providence) he could meet with dispersed here and there, (as the earth brought them forth) with diligence and industry he planted a vineyard, and pressed the grapes to make drinke of them, which before (as some hold) were eaten only as they grew in clu∣sters.

V. 21. was drunken] Whether through ignorance of the strength of the juyce of the grape, or through weaknesse being accustomed to drinke water before the flood, or whether through intemperance of appetite, or weaknesse of braine, or to cheere up his heart against the sadnesse whereto by the deso∣late condition of the world he was disposed; what ever the cause was, we are sure of the effect, he was drunke, he who in the midst of a most wicked world was a just and upright man, and walked with God, Chap. 6. 9. (and therefore escaped the flood) is laid along, drowned with wine, and shamefully un∣covered; the report hereof is committed to Record not for contempt of Noah, but for Caution to his posteritie, that by his example those that stand may take heed lest they fall, 1 Cor. 10. 12. and for the comfort of those that fall into grosse sinnes, that they may rise againe by repentance and finde acceptance with God, (as Noah did) notwithstanding their fall; and to teach us that the righteousnesse of Noah was not a righteousnesse of works, but of faith; and lastly to note the impartialitie of Scrip∣ture story which concealeth not the foulest faults of those it praiseth most, as we may observe in the story of Abraham, Gen. 12. 19. & 20. 2. of Moses, Exod. 4. 1. 10. 12. Numb. 20. 24. & Deut. 32. 51. of David, 1 Sam. 11. 2 Sam. 24. 10. of Job, Chap. 3. 3, &c. of Jeremy, Chap. 20. 14. of Peter, Matth. 26. 70, 72, 74. and others, which may be warrant for a friendly freedome in reproofe of the faults of the best, and may dispose the best pa∣tiently to heare the worst that truly may be objected to them.

uncovered] The manner of these times and people haply was, as in after ages, when men as well as women wore long and loose garments without breeches; and so by wind, or carelesse composure of the body, the covering might light besides the place it was to hide; thence might Michal take occasion to de∣ride David when he daunced before the Arke, more cordially and zealously, then curiously or artificially, for so his loose gar∣ment by the various and vehement agitation of his body, might leave some places bare which usually were covered, 2 Sam. 6. 20. Against the like inconvenience it was ordered by God himself, that the Priests when they were to minister were to put on lin∣nen breeches, Exod. 28. 42. Ezek. 44. 18, 19. so observant is the Lord of modesty and decency; whereof Noah being not now apprehensive, as at other times, somewhat was undecently dis∣covered, which both pietie and prudence, (had they been awake) would have charily concealed; now though Noah were no drunkard (for one action is not enough to give a de∣nomination to the actor, and he was drunke but once) we may hence be warned against trusting a drunkard with a secret, for a drunkard is as like to tell all when he is awake, as to shew all when he is asleep.

V. 22. the father of Canaan] See Annot. on vers. 25.

told his two brethren] Ham was now by computation about one hundred yeers old, & therefore his miscarriage towards his father was no childish errour: by his sinne Noah (when he was awake) might take notice of a part of Gods justice or (as to the good) of his Paternall correction in chastising one sinner with his own, or with anothers sinne, as 2 Sam. 12. 11, 12. yet though God here were just towards his servant, Ham was most injurious towards his father, whose fault should have affected him with pitie and shame, which would rather have fetched a mantle to cover him, then call for company to note his naked∣nesse, and to scoffe at him, as it seemeth he did: such sonnes are they who uncover the nakednesse of those that in age and gifts they should accompt their fathers; especially, when they are a∣sleep, and asleep as Lazarus was, Joh. 11. vers. 11. and so shut up in silence that they cannot answer for themselves.

V. 23. and went backward] Shem and Japh••t not willing to see their fathers shame, by their modesty condemne (as by a legall testimony of two witnesses) the impudence of Ham; here was some comfort to Noah at his awaking out of sleep, to see he had two good sonnes for one bad one, and in them we have an excellent Patterne of shamefastnesse and reverence in children towards their naturall parents, fit for imitation also to∣wards parents spirituall, yea for brethren also when any such a one is overtaken with a fault, Gal. 6. 1. yet in this there is a difference betwixt private and publike persons, those may conceale what these may not; and therefore it may be doubted whether Constantines resolution to cast his robe over an adul∣terous Bishop, if he tooke him in the evill act, as Theodoret writes of him, Eccles. Hist. Lib. 1. cap. 11. did not fail in justice aswell as abound in mercy.

V. 24. knew what his younger sonne] That is, Ham or Ca∣naan (for some thinke he was called the younger sonne, as Oth∣niel is called Calebs brother, being the sonne of his brother, Judg. Chap. 1. 13.) had done unto him; Noah finding the garment upon him which before he had not, he might inquire, and did finde out what was done both by his bad sonne Ham, and by his two good sonnes Shem and Japhet: Good offices are not lost though they be not alwayes observed while they are acted; and many times when they are offensive in the act, they produce a good effect afterward: For this, see Prov. 28. 23.

V. 25. Cursed be Canaan] Canaan was the sonne of Ham, vers. 18. and shall the sonne beare the iniquitie of the father, contrary to that of the Lord by the Prophet, Ezek. Chap. 18. v. 20. especially, if (as some thinke) he was yet unborn; for he was none of the eight persons that were preserved in the Arke. Answ. It is more probable that he was now born and of a com∣petent age both to know his dutie to his grand-father, and to deserve a curse for his contempt; and the rather, if he first saw the uncomely nakednesse of Noah, and deriding him alone called his father to beare him company in that contempt, which made him more worthy of the curse by Noah pronounced a∣gainst him. But why was not Ham rather cursed then Canaan, since his sinne is evident; and his dutie obliged him more to honour his father, as more neere in relation, and more mature in discretion? Answ. By naming of Canaan, Ham is not passed over with patience and impunitie, but his curse both presuppo∣sed and aggravated; presupposed, because he was the principall offender; and aggravated, in that parents wish well to their children, especially, if they be like them, and they are more tender and chary of them many times then of themselves; as then Joseph is said to be blessed in Jacobs blessing of his chil∣dren, Gen. 48. vers. 15, 16. so is Ham cursed in his sonne Canaan, and the curse intailed to his posteritie; and the rather is his

name and person mentioned, and the curse intitled to it (though Ham have foure sonnes named in the next Chapter, of which, as he is ranked, he seemeth to be the youngest, Chap. 10. vers. 6.) because God intended to make the curse hereditary to the name and Nation of the Canaanites; And he may justly punish the iniquitie of the fathers upon the children, not only to the third and fourth generation of them that hate him, as Exod. 20. 5. but to a thousand generations, if they continue in the same sinne; and if they be partners in the same sinnes, he may make them partakers in the same plagues, not only temporally but e∣ternally; but in respect of humane Justice God hath given an∣other rule (which man is bound unto, though God be free to doe with his creatures as he pleaseth) and that is, that the pa∣rents shall not be put to death for the children▪ nor the children for the parents, Deut. 24. 16. see 2 King 14. 6. Jer. 31. 29, 30. But should not Noah rather have prayed for his son and grand∣child, then have cursed them both? It was not with Noah as we read in Just. Martyr. Dialog. cum Tryph. that inflamed with wine and wrath he was too hasty with his curse; for his sleep no doubt had setled his braine in a right temper; and now awaken∣ed out of it, he uttered but that which the spirit of God sug∣gested unto him; for both his curse and blessing were propheti∣call, and ratified by God himselfe, so that here is no warrant for parents to be so bitter to their children, as passionately to powre out curses against them, especially, without or upon a very small cause; and though in such a case the causelesse curse doe not often come to passe, Prov. 26. 2. sometimes notwith∣standing it may have a temporall ratification of God for their punishment who rashly utter it; whereof there are many ex∣amples in humane stories, and therefore it is the childrens part to take heed they provoke not their parents, especially as Ham and Canaan by deriding of them, for against such there is a par∣ticular curse upon record, Prov. 30. 17. and the parents dutie, to take heed of such precipitation of spirit as makes them ready to denounce a curse when they should pronounce a blessing.

a servant of servants] That is, a most vile slave; for the He∣brew phrase expresseth the superlative degree by such a dupli∣cation: as Eccles. 1. 2. Hos. 10. 15. The condition of servi∣tude fals upon some by povertie of estate, weakenesse of rea∣son, or the prevailing power of warre, but upon some it com∣eth as a particular curse, as in this case, where the Canaanites are foredoomed to a most slavish estate. Object. This pre∣diction in part tooke place in the Gibeonites who were Cana∣anites; see Josh. 9. but it may seeme to faile of effect because it tooke not place in Ham nor Canaan, nor in the descendants from Ham or Canaan to the third and fourth generation, accor∣ding to the commination of God, Exod. 20. 5. for the posteritie of Ham were Kings, and the first Monarch Nimrod was of his race; nor came the Canaanites under subjection to the Isra∣elites untill foure hundreth and thirty yeares after the promise made to Abraham. Resp. But first, the principall part of the curse upon Ham and Canaan and their issue was spirituall, which made them slaves to sinne, and so justly excommunicate from God, and contemptible as the vilest slaves unto the godly. Se∣condly, though God professe himselfe more prone to mercy then to revenge, (when he mentioneth the third and fourth ge∣neration in visiting the iniquitie of the fathers upon the chil∣dren,) he doth not thereby bind himselfe either to begin his punishment so soone, or to end it there: and whereas in this prediction there is no set time chosen for accomplishment, the curse may come at what age or time, & begin with what person he pleaseth; as in the time of Joshua wtih the Gibeonites, Josh. 9. 21. Gods forbearance of the Canaanites was not in favour, but that they might fill up the measure of their iniquitie to the full; see Gen. 15. 16. and so receive a full and finall reward according to their wickednesse, wherein the delay was recom∣penced with a degree of vengeance so much the more severe, as it was more slow and long in coming; yet was not this curse so intailed upon the Canaanites but that some of them might be∣come proselytes and converts to the covenant of Israel, as Arau∣nah the Jebusite, 2 Sam. 24. 18.

unto his brethren] They are called brethren as united in the brother-hood of Shem, Ham, and Japhet.

V. 26. Blessed be the Lord God of Shem] Though God be named, Shem is blessed; for blessed are the people whose God is Jehovah, Psal. 144. 15. and so Shem is blessed, in that God is styled his God, and that before any other in particular; and though Japhet be joyned with him in that modest succour to his fathers credit, yet he rather then Japhet may be mentioned, as he is usually named before him, as being first in the course taken to cover their fathers shame, and as the progenitor of Abraham, and of Christ, who came from his Line, and not from Japhets; and yet God is blessed also; that is, praysed (for modestie and piety of Shem) as the Authour of every good thing whether in parents or in children.

his servant] Or, servant to them. That is, to Shem and Ja∣phet; the posteritie of Canaan was servant to Shem, when those that descended from him had dominion over them as over the Gibeonites, Josh. 9. And they were servants to Japhet, when the Christian Emperours of Europe had the soveraignty over the Nations among whom were the remnant of the Canaanites; and yet the prophecie might take effect before this time▪ when Alexander the Great of the posteritie of Japhet overcame the Tyrians and Sidonians, who by their parentage were Ca∣naani••es.

V. 27. God inlarge Japhet] Or, perswade Japhet. (for so the Originall may be rendred) Wherein is a pleasant Parano∣masia, or a verball allusion, Japht Elohim Lejepheth, that is, God inlarge the inlarged, or, perswade the perswasible. After the former reading the word inlarge imports a temporall blessing upon Japhet, for the increase of his posterity, and an inlargement of their territories; for the European Gentiles, especially the Romanes of the posteritie of Japhet extended their Temporall Empire so farre as to account themselves Lords of the world. According to the latter reading, God perswade Japhet, the mean∣ing of the blessing, prayer, or prophecie, (for it is all) is, that the Gentiles who came of Japhet, and were separated in Religion from the Church, should by conversion be joyned to it, Ephes. 2. 13. and that this conversion should be wrought by the powerfull perswasion of the Word and Spirit of God, and not by humane Oratory, though never so eloquent.

tents of Shem] By the tents of Shem is meant the Church of Christ: But should it not rather be called the tents of Japhet (if those of his posteritie were the most renowned Christians) then the tents of Shem? Answ. No, because first the Church was setled and most continued in the Line of Shem. Secondly, because Christ the head of the Christian Church descended from Shem according to the flesh. And the Church is called a Tent, or Tabernacle rather then a Palace, because of the move∣able condition of it; as when the members of it persecuted in one place are faine to flie to another: See Heb. 11. 9. 13. 37. & Heb. 13. 14.

V. 29. All the dayes of Noah were nine hundred and fiftie yeares] Whereof three hundred and fiftie yeares were after the flood, which expired about the yeare of the world, 2006. twen∣tie two yeares (as some reckon) but two yeares (as others) be∣fore the birth of Abraham, as may appeare by the Genealogie and computation in the 11. Chapter.

and he died] Among the many observations of Noah, some make him parallel to Adam in many particulars, wherewith we may fitly conclude his story; they were alike in honour and dishonour; in honour, for they were both of them publique and common fathers of two worlds, Adam of the old world before the flood, Noah of the new world after it; they both were absolute Monarchs of the whole Earth, none had a foot of land but under them, and by a derivative right from them; they both were honoured by the unreasonable creatures; to Adam they came to receive their names, to Noah they came to be received for safetie: and they were alike in dishonour, in sinne and in shame; both sinned by the palate, Adam by an un∣lawfull act in tasting of the forbidden fruit, Noah by exceeding measure in that which was lawfull: and for shame, they were both shamefully naked, and were charitably covered, Adam by God, Noah by his sonnes: to which may be added that both having slept, they both knew when they awaked what was done unto them.

CHAP. X.

Vers. 1. THese are the generations of the sonnes of Noah] Of all the sonnes of Noah now the fifth time named, and in number no more then three; Berosus & Nauclerus Gener. 11. make an augmentation of this number, supposing that the blessing of multiplication, Chap. 9. vers. 1. was actually and litterally verified in Noah after the floud, as well as in his sonnes; but (as hath beene noted on that verse) the parents are blessed in the fruitfulnesse of their children, and since the sonnes of Noah are so often named, and never numbred above three, we must not presume to father any more upon him, as those Authours do, taking the boldnesse to name a fourth sonne of Noah whom they call Tuisco, and make him the founder of the German Nation.

Ʋnto them were sonnes borne] To wit, those which are after named, but not those onely, but some more renowned then the rest, who gave denominations to divers Nations; at least they were the first Inhabitants of severall▪ Countries, to whom the Originall of the people is referred: but particularly to reduce the Nations that now are to cognation or kindred with the names and persons here set downe, is a matter of more diffi∣cultie, then use, depending upon meere conjecture, wherein many shew more presumption then prudence; since for many of them the relation is brought in upon no better grounds then scarce probable conjecture, and sometimes upon a meere pre∣sumption and groundlesse fancie; wherefore what is here af∣firmed from the Nations as descendents from these Patriarchs

must be taken for the most part not as undoubtedly, but as pro∣bably true, though every particular be not mentioned with such a qualifying addition.

Shem, Ham, and Japhet] Of the order of their naming, see Annot▪ on vers. 2. & vers. 21. of this Chapter; and of their order of birth and age, see Annot, on Chap. 11. vers. 10. Jo∣sephus Antiq. lib. 1. cap. 7. divides the world among the three sonnes of Noah thus; Japhet with his progenie (saith he) pos∣sessed all Europe to the Gades, and in Asia (wherein was Egypt and a part of Syria) all from the mountains Taurus & Amamis to Tanais, to the Arabick Sea, and even to Babylon, Euphra∣tes, and Tygris, and of him were the Medes who lived beyond those rivers toward the North; Shem and his posteritie possessed Easterno Asia from the river Euphrates to the Indian Ocean; the sonnes of Cham possessed Syria and all the region that bor∣dereth on the mountaines of Amanus and Libanus, extending their Territories toward the Sea. Some give in a shorter ac∣count, saying, Shem peopled the East, Cham the South, Japhet the North.

V. 2. The sonnes of Japhet] The Genealogie of Japhet is set downe before that of Ham, because he was in himselfe and in his posteritie better then Ham and his posteritie: and Moses bringeth in Shem and his off-spring last, because he meant most to insist on them, drawing downe the continuance of the Church, and the history of the Patriarchs by his Line; and therefore he proposed and dispatched the Pedegree of Japhet and Ham, that having begun the story of Shem he might not be occasioned unseasonably to breake it off to bring in theirs; and of Ham and Shem he saith the more, and bringeth their Genealogie neerer together, because of Ham came the Canaanites, of Shem the Hebrews, of which two Nations Moses hath most to say, not onely in Genesis but in the other foure bookes written by him.

Gomer] Of him are said to be descended the Gomerites (cal∣led by some Cimmerians, by others Cimbrians, a Northerne Nation of Europe; see Ezek. 38. 6. which some make the same with the Danes) and that people of the West whose Countrey the Gallograecians afterward inhabited.

Magog] Of the land of Magog mention is made, Ezek. 38. 2. against which God threateneth a fire, Chap. 39. 6. those who are now called Getae, Messagetae, Scythians and Sarmatians, and Tartarians, are conceived to come from this Magog.

Madai] After the dispersion of Babel Madai went into the Countrey, which from him and his posteritie was called Media, Isa. 21. 2. and the Inhabitants Medes, of whom mention is made, Isa. 13. 17. Jer. 51. 11. Dan. 5. 28.

Javan] From him came the Grecians; see Isa. 66. 19. who with some little allusions to his name are called Ionians, and Greece, Ionia.

Tubal] From him came the Thobeli, otherwise called Iberi: of which there are two sorts of Nations, the one inhabiting Asia neere the Euxine Sea, the other an European people most commonly known by the name Spaniards. See Ezek. 27. 13. & 32. 26. & 38. 2, 3.

Meshech] To him by some is referred the Originall of the Cappadocians, or (which is more like by the neerneesse of the name, and their Northerne habitation) the Muscovites. See Ezek. 38. 2, 3.

Tiras] The Tyrians may seeme to be derived from him; but more generally the Thracians are taken for his off-spring. Of these by second derivations came other people, and sometimes by Merchandize, Warres, and Colonies were people dispersed and distinguished by their kindred and Countrey, which needed not be particularly mentioned; and haply cannot be truly set downe: wherefore many of these that follow may be passed o∣ver in silence, onely giving a touch of such as are more con∣siderable for their clearnesse and pertinencie to History or Doctrine.

V. 3. Ashkenaz] (Jer. 51. 27.) The progenitour of the people of Pontus and Bithinia, Countries in Asia the lesse: the Jews confidently referre to him the Originall of the Ger∣mans.

Riphath] (1 Chron. 1. 6.) Of him the Paphlagonians a peo∣ple of Asia the lesse are thought to be descended, their ancient names Riphatees, or Riphees import so much.

Togarmah] (Ezek. 27. 14.) The Chaldee Paraphrase of To∣garmah makes Germania, and taking away To, garmah soundeth somewhat neerer it; some take the descendents of Togarmah to be the people of Armenia the lesse; the Jewes will have them to be the Turkes; all that is certaine is, that they are a Nor∣therne Nation, Ezek. 38. 6. though yet it be not knowne di∣stinctly who they be.

V. 4. Elisha] (Ezek▪ 27. 7.) Of him came the Eolians a people of Asia the lesse, called now Natolia.

Tarshish] (Ezek. 27. 12. Jona. 1. 3.) The Cilicians are said to spring from his stock; Cilicia is situate upon the South part of Anatolia the chiefe Citie whereof was Tarsus, the birth-place of Paul, Act. 22. 3.

Kittim] (Numb. 24. 24. Dan. 11. 30. Isa. 23. 1. Jer. 2. 10.) The conceits and conjectures of the progenie of Kittim are so various and uncertaine, that it is better to say nothing then so many things without any proofe of Scripture or reason.

Dodanim] (1 Chron. 1. 7.) Some read Rodanim, varying the word from the similitude of two Hebrew letters, Daleth and Res••: the descendents of these also are various and uncertaine.

V. 5. By these were the Iles] The Hebrewes call all those Countries Iles, to which out of their owne Countrey they can∣not passe but by ships, whether they be properly Iles (that is surrounded with water) or not, Jer. 25. 22. In this name are comprehended all the Provinces of Europe compassed or divi∣ded by the Mediterranean Sea.

divided] The posteritie of Noah for divers yeares continued together, as the people of one kindred or countrey, and were of one Language, till many of them transplanted themselves into the Plaine of Shinar, Chap. 11. vers. 2. but upon the confusion at Babel whereby their Language was divided, the sonnes of Japhet were divided as severall Colonies in the most Coun∣tries of Europe.

after his tongue] As it fell out afterwards, in the division of Tongues, the story whereof is particularly related in the next Chapter.

V. 6. Cush] His posteritie in their owne Language call themselves Cushians; their more usuall name is Ethiopians, and their Countrey Ethiopia; but in Scripture we find a two-fold Ethiopia, the one in the East neere the Arabian Sea, inhabited by the Cushites; the other is in the West of Africa, which is vulgarly called Ethiopia, without any addition, or terme of di∣stinction. See the Note on vers. 7.

Mizraim] Of him came the Egyptians; in the Old Testament Egypt and the Egyptians are usually called Mizraim; in the New the name Egypt is still used; the Arabians and Turkes call Egypt Mesra or Masra, which hath neere cognation with this name of the second sonne of Ham.

Phut] By this name was his posteritie and Countrey called, Ezek. 27. 10. and in the 38. of Ezek. vers. 5. our Translation turneth Phut in the Originall into Lybia (noting Phut in the margine) And that name Lybia is usuall in humane Writers, see Jer. 46. 9.

Canaan] The infamous father of the odious Canaanites; from him descended eleven sonnes, and people which possessed the Land of Canaan, which are reckoned, vers. 15, &c.

V. 7. Seba] In the same verse there is another of the sonnes of Cush, which in some versions of the Bible is called Seba also; but in the Hebrew there is this difference, the for∣mer is written with Samc••h, the latter with Schin; the former, Seba, and his issue inhabited a part of the African Ethiopia bend∣ing towards Egypt▪ (whereof mention is made, Isa. 43. 3.) From this Seba the Abissines in Africa are thought to take their Ori∣ginall, whose chiefe Citie and Court is Saba, whence it is sup∣posed the Queene tooke a journey unto Solomon, 1 King. 10. 1. 4. Ezek. 27. 22. Matth. 12. 42. Act. 8. 27. The other▪ Sh••ba, is thought by some to be the father of those Arabick Sabeans whose Countrey abounds with Frankincense; but some thinking it too much honour for one of Hams wicked race to be intitled to so good a Countrey (and yet Sodome was a very good land, and the Sodomites extreme bad people) ascribe that land rather to a sonne of Abraham by Keturah of that name, Gen. 25. 3.

Raamah] Ezek. 27. 22.

Dedan] Ezek. 27. 15. & Chap. 38. 13.

V. 8. Cush begat Nimrod] Moses reserved the mention of Nimrod for the last place, among the sonnes of Cush, because he meant to speak more of him then of any of the rest.

began to be a mighty one] The word Nimrod signifieth a Re∣bel, for such as are most stubborne toward their superiours, are most tyrannicall over their inferiours: this Nimrod is thought to be the same whom secular stories call Belus, and set him forth as the founder of the Babylonian Monarchie, from whose name many Idolatries (as that of Belial, Baal-Peor, Beelzebub) are derived.

V. 9. a mightie hunter] Both of beasts (though not for sa∣crifice, as divers Jewish Doctors make the Glosse upon his title) and of men; for the one hunting many times is a preludi∣um or preparative to the other, as Aristotle observeth, l. 1. Polit. c. 8. But here his hunting of men is principally meant, he was the first that after the flood set up an absolute arbitrary and violent domination over men, pursuing them (who would not willingly come under his command) with no more respect or pitie, then hunters shew to beasts whom they hunt to death; and there∣fore is tyranny in Scripture set forth by hunting, Jer. 16. 16. Lam. 4. 18.

before the Lord] That is, though he were sometimes crafty as well as cruell, God set his observant eye upon all his greedy and bloudy plots and practises; so that none of them (how cun∣ningly soever they were contrived) could escape his view. Or, he was a mighty hunter before the Lord, that is, he was so despe∣rately

bold in his boisterous and violent tyranny, that he was not afraid to act it before the Lord.

wherefore it is said] His crueltie and tyranny was so noto∣rious, that it became a Proverbe of reproach; as if one should say of another naughty man of his haughtie spirit, He is a very Nimrod; such an hunter as he was.

V. 10. And the beginning of his kingdome was Babel] The meaning is, either that Babylon was the Palace or Royall seat of his power; or that from thence he got strength to invade and conquer other Potentates, to raise himselfe a Monarchie out of their ruines.

Babel] Or, Babylon. Rev. 17. 5. The City was called Babel from the confusion of tongues, whereof see Gen. 11. vers. 9. in which, and with which, the Assyrian Monarchy was first set up by Nimrod, though afterward the seat of that Monarchy was translated into Assyria; and Babel, or Babylon being the beginning of this kingdome, the report of profane Authours whether Historians or Poets is not true, which makes Semi∣ramis the wife of Ninus, (sonne to this Nimrod, or Belus) foundresse of this City; she might repaire it, inlarge it, and adorne it, but Nimrod first built it; and though after Nimrods time the seat of that Monarchy (which began with him) was changed from Babylon to Assyria, which might occasion the distinction betwixt the land of Nimrod, and the land of Assy∣ria, Mic. 5. 6. yet many yeares after Babylon being by warres, or some other mishaps demolished or defaced, was reedified by Nebuchadnezzar (whereof he proudly boasteth, Dan. 4. 30.) so Josephus lib. 10. Antiq. cap. 11. out of Berosus, and Eusebius, lib. 9. cap. 4. de praeparatione Evangelica.

land of Shinar▪] So is that whole circuit of land called which encompasseth Babylon; so that it comprehends Meso∣potamia, a part of Arabia, Persia, and Syria; but some more strictly take it for that land which is situate betwixt two ri∣vers, Euphrates and Tygris, and therefore called in Greeke Me∣sopotamia. See Annot. on Gen. 11. 2.

V. 11. Out of that land went forth Ashur] or, out of the land he, that is, Nimrod went forth into Ashur, or Assyria, a countrey lying neere to Shinar, having the name of Ashur, whose ambi∣tion would not suffer him to abide at home, though never so well or commodiously seated, but made him to passe from place to place to enlarge his dominions. Some take the name of Ashur for a sonne of Shem, so named, vers. 22. but here spoken of by occasion of Nimrod; for Nimrod having seised on Chaldea which belonged unto Ashur, he, as neither by patience able to beare, nor by power to over-beare that usurping tyrant, went out of that land, the land of Shinar, and planted himselfe be∣yond the river Tygris, where he founded the Monarchy of Assy∣ria, and built the citie of Nineveh. Some will have this Ashur not to be he who was sonne of Shem, but another Ashur of the race of Ham; and there might be one of that name, and of Hams progeny; but which so ever it was, he seemes to have beene so eminent as to give denomination both to the Assyrian Monarchy and countrey. Some conceive this Ashur to be Ninus the sonne of Belus, called Ashur by anticipation, because after∣ward he was Monarch of Assyria. This construction of the words having the last place, and the least ground, either of the former may have approbation before it.

and the citie Rehoboth] or, Rehhoboth; or, the streets of the citie, so the word signifieth in an appellative sense; it commeth of Rahhab, which signifieth to inlarge, and so some take it as an explication of Nineveh, by the spatiousnesse or largenesse of the streets; Some take it for the name of another citie distinct from Nineveh, whereof mention is made, Gen. Chap. 36. ver. 37. 1 Chron. 1. 48. which yet might have its name from the length or breadth of the streets of it as well as Nineveh.

V. 12. the same is a great citie] That is (not Calah last spo∣ken of, but) Nineveh, for there is an bysterosis in the words, which in sense must be made up thus▪ and he built Rezen be∣tweene Calah and Nineveh, the same, that is, Nineveh is a great citie, so called by God himselfe, Jonah 1. 2. & Chap. 3. 2. & Chap. 4. vers. last. But how great it was at this time it is hard to know; In the Prophet Jonah his dayes it was a citie of three dayes journey, Jonah 3. 3. which would take up three dayes to goe through the streets, or to compasse the walls of it about; and the number of inhabitants was evidence of the greatnesse of it, for it had in it an hundred and twenty thousand infants which knew not the right hand from the left, Jonah 4. v. last. And it is probable that the dimensions of it varied with the ages through which it passed; for great cities, if warres or fire doe not lessen them, commonly grow greater and greater.

V. 13. Ludim] (Lud, Isa. 66. 19. &c.) the off-spring of such as are here named, are for the most part unknowne; yet some say the Lybians came of Ludim, but others referre them to Lehabim; some more sutably to the sound of the word say, Ludim was the father of the Lydians; if so, there must be other Lydians then those which inhabited Asia the lesse, for they are noted under another originall.

V. 14, Pathrusim] His posterity inhabited Egypt, especially that part where the citie Pathros, (Isa. 11. 11.) was built.

out of whom came Philisthim] Either as descended from the stocke of Cas••uhim, or comming from dwelling among that people, (whereof he was progenitor) as a part of a promiscu∣ous multitude, (such as went with the Israelites out of Egypt, Exod. 12. 38.) and changing their dwelling; for though the Philistines were not the off-spring of Canaan, they made them∣selves roome, and an habitation in the land of the Canaanites, by driving out the ancient inhabitants

V. 15. Canaan begat Sidon] Hebr. Tsidon, who built the citie Sidon, or Zidon in Phoenicia, Josh. 11. 8. & 19. 28. whence it may be, that by the name of Canaanites the Sidonians should be understood, at least that they be principally compre∣hended in the name of Canaanites, which are diversified under severall titles, sometimes more, and sometimes fewer; some∣times the generall name is taken for a particular, and sometimes contrarily; sometimes the same under divers particular names, that it is very difficult to make a perfect distinction of their titles and portions; but the best is, the matter is of no great use.

Heth] From whom came the Hittites, Gen. Chap. 23. vers. 3, 5, 7, 10.

V. 18. the Semarite] So 1 Chron. 1. 16. where the gen••∣alogie of this Chapter is repeated; some conceive that Sama∣ria and the Samaritans had their name from hence, but the con∣trary is manifest, 1 King. 16. 24.

V. 19. the border of the Canaanites] Which Moses more ex∣actly setteth downe, because the land of Canaan was promised to the posterity of Abraham, Gen. 15. 18, 19. which portion was afterward enlarged to the Israelites by the addition of two kingdomes beyond Jorda••.

Gaza] Hebr. Ghnazza.

V. 20. These are the sonnes of Ham] There are more in the number of descendents from him, then the issue either of Shem or of Japhet; and above twice so many as are reckoned of Japhets linage, notwithstanding the blessing and promise of his inlargement, Chap. 9. 27. and that he had seven sonnes to begin his progeny withall, ver. 2. and Ham had but foure, ver. 6. Fleshly fruitfulnesse is none of the best blessings of the Father of spirits, nor any good evidence of prelation either in mankind, or other creatures: for Sarah was a wi••e many yeares, and yet barren, when Hagar her handmaid and her husbands concubine conceived quickly after her admission to her mistresses bed: and among the increase of creatures, the most contemptible, as Mice, are most numerous, one bringing forth one hundred and twenty upon one generation, Plin. Nat. Hist. lib. 10. cap. 65. while the Elephant a more noble creature both in respect of his stature, and strength, as also in respect of his faculties, and docilitie, goeth two yeares at least, and as some conceive tenne yeares with young, and hath but one bitth during life, though he live (as some write of him) two or three hundred yeares. Plin. Nat. Hist. lib. 8. cap. 10.

V. 21. unto Shem] Why Shem, though the best of the sonnes of Noah is with his issue brought in last, see Annot. on vers. 2.

the father of all the children of Eber] He was great grand∣father to Eber, yet he is called a father of Ebers children, to note the reference of posteritie to progenitors, though at farre di∣stance, which may be matter of hope and feare to their issue for many descents, thereafter as their ancestors have been either in favour with God, as Isa. 45. 4. or under the offence and in∣dignation of God, Jer. 15. 4.

of Eber] He was the father of all the sonnes of Aram and his issue, as well as of Arphaxad and his posteritie, whose grand∣child was Eber. Why is he not called the father of some other of that line, as well as of Eber? Answ. Eber is mentioned for honour and favour to Shem and Eber both; as Canaan the sonne of Ham is named by way of displeasure to, and disgrace of his father and himselfe in the curse, Chap. 9. 25. For in the line of Eber continued the language spoken by Adam, the true Religion and worship of God, though Joktan one of his two sonnes na∣med, Chap. 10. vers. 25. (Peleg was the other) made defection from it; and God in his good providence continued his life longer then any of those that were borne after the flood. See Chap. 11. vers. 16, 17. From him therefore have the people of God been called Ebrewes. The word Eber signifieth beyond, whence some have thought Shem to be called the father of them who dwelled beyond the River Tygris; but it is rather to be taken here for a proper name, which might yet be given unto Eber by his father, upon some occasion of removall of his fa∣mily, or passage to another place: some conceive they are called Ebrewes or rather Ebrai, as it were Abrahaei, because they were the posteritie of Abraham; but the former notation of the name is more naturall, and by the more judicious Writers more gene∣rally received.

the brother of Japheth the elder] Hebr. the great. For the He∣brew language hath no comparative degree, but useth the pre∣position Min, or the article Ha for emphaticall expression, as in the word Haggadhol, Gadhol signifying great not greater; and the

Hebrews wanting such difference of termination in cases as the Greeks and Latines have, the word here used and properly Englished great, and commonly greater, may be rendred either in the Genitive case, and so it maketh Japheth the elder, or in the Ablative case, and so it maketh Shem the elder: and from this ambiguitie in the Originall ariseth diversitie of opinions concerning the senioritie of these three sonnes; for some from hence rendring the adjective in the Ablative case, and so in con∣struction agreeing with Shem, and from the ordinary rehearsall of them in the Scripture, (wherein Shem is placed the first in or∣der) take him to be the eldest; others, because the Originall Text will also admit of the adjective to be taken in the Geni∣tive case, and so joyned with Japhet, make him the elder: and this exposition may have the prerogative of an elder brother to be preferred before the other, which may be proved thus. 1. Cham was not the eldest, for he is called, Noahs younger sonne, Chap. 9. 24. according to the Hebr. His little sonne. 2. Shem was not the eldest, for 1. Noah begat (that is, began to beget) his three sonnes, when he was five hundred yeares of age, Chap. 5. 32. 2. In the sixe hundreth yeare of Noah, the second moneth of that yeare, and the seventeenth day of that moneth came the flood, Chap. 7. 11. 3. Two yeares after the flood Shem (when he begat Arphaxad) was a hundred yeares old, Chap. 11. 10. therefore Shem was begotten in the five hundred and second yeare of Noah. 4. And if Noah began his fruit∣fulnesse in the yeare five hundred, and begat one of his three sonnes that yeare (as hath been noted out of Gen. Chap. 5. 32.) it must needs be Japhet, and so he must be elder then either Shem, or Cham; yet Shem might be usually named before them both, because he had the honour to be Patriarch of the nationall Church of the Hebrews, so much honoured and favoured by God himselfe, according to the precedent Annot. so that his precedencie before Japhet, is by order of dignity, Chap. 9. 26, 27. not of nature; and so is Abraham set ••efore Nahor and Haran, Gen. Chap. 11. 26. and Jacob before Esau, Gen. 28. 5. and Ephraim before Manasseh, Gen. 48. 20. though neither Abraham, nor Jacob, nor Ephraim were elder then their bre∣thren before whom they are named. See Annot. on Chap. 11. vers. 27.

V. 22. Elam] From him came the Elamites or Persians mentioned, Act. 2. 9.

Arphaxad] The Chaldeans are thought to be his off-spring; upon what ground it doth not appeare.

Lud] From him some will have it that the Lydians are de∣scended; others derive them from Ludim of the race of Ham: see vers. 13.

Aram] To him the Originall of the Aramaeans, or Aramites is referred, which peopled divers Regions, especially Armenia; the Hebrewes commonly call Syria by the name of Aram, but with addition, and distinction of the severall parts of that Coun∣trey, as Padan-Aram is the Syrian Mesopotamia, Chap. 25. 20. and elsewhere, Aram Naharaim, that is, Aram of two Rivers, or situate betwixt two Rivers, as Chap. 24. 10. 1 Chron. 19. 6. Psal. 60. tit. Aram Dammeser, that is, Syria of Damascus, 2 Sam. 8. 5.

V. 23. Vz] (Job 1. 1.) In the land of Ʋz dwelt the peo∣ple of Edom, or the Idumeans, Lam. 4. 21. who in probability might be the progenie of this Ʋz.

Mash] Or, Meshech. 1 Chron. 1. 17. Of him it may be the people of Mysia were descended.

V. 25. unto Eber] 1 Chron. 1. 19.

the name of one was Peleg] Which imports division; for Palag in Hebrew signifieth to divide, and in his dayes was the earth divided; and the division (as Josephus▪ Antiq. lib. 1. cap. 4. sheweth, and many Authours hold with him) was two-fold, the one by Noah, as it were by will and testament assigning to his three sonnes the three parts of the world, Africa, Asia, and Europe; and this is thought to be about the birth of Peleg: afterwards upon the confusion of Babel there was a reall divi∣sion, or an actuall occupation or possession of the severall parts of the earth, whereto they were presently compelled by a kind of imperious necessitie, since with such diversitie of tongues (which some take upon them to reduce to a certaine number, as they doe the Nations of that dispersion) it was not conve∣nient for them to live together: and this division also fell out in Pelegs time, and to him was that name given as a memento of that division, wherein concurred the high provoking pride of man, and the admirable justice and prudence of God; which may mind us of nominall, as here, and sometimes reall me∣morials of Gods memorable acts, as Numb. 16. 38. 40. whe∣ther of favour or of anger; for we are naturally prone to obli∣vion of such workes as should make a very deepe and durable impression in our minds; whereof see Psal. 106. 13. ¶ But for the name Peleg in particular, and for the reason of that name fore∣mentioned; how fitly may it be a patterne for our unhappy times! how great cause have we to call the children that are borne in these dismall dayes by the name of Peleg! for how are we divided, not in tongues alone, as at Babel, but in heads, and hearts, and hands! what divisions are there, not onely of Reuben, as Judg. 5. 15. but of all the Tribes of our Israel! and were we but divided, our case were lesse lamentable, but we are subdivided into many factions in the State, and snipt out into many schismes in the Church: and what hatefull and horrid hostilities are reciprocated betwixt those who are brethren by Nature, Nation, and profession of Religion! How might we fill our Registers with the name of Peleg, if we should take to heart the wofull breaches that are made among us, as the parents of this Peleg did the division in their dayes! O when will it be that the noise of our most unnaturall warre shall be husht, that the mani∣fold ruptures of our sacred and civill peace shall be cemented up, that our condition be not still a cause of sighing to all good Christians, and true Patriots, and of insulting to the enemies both of our Church and State! O when will it be that the pathetique perswasion of the A∣postle shall take place with us: Now I beseech you brethren by the Name of our Lord Jesus Christ, that ye all speake the same thing, and that there be no divisions among you, but that ye be perfectly joyned together in the same mind and in the same judgement! 1 Cor. 1. vers. 10. Give leave good Reader to the op∣pressed spirit of the Writer to give some vent unto his griefe of heart. It may be a memorandum of our miserie here, and of the sa•• condi∣tion of three Kingdomes at once all involved in most bloudy and wo∣full confusion; and may mind a godly and prudent Christian of the danger of abuse of a long continued peace, and of the severe chastise∣ment of God upon the Churches and States which rather professe the forme then practise the power of Evangelicall piety; and it may preach and presse the dutie of repentance and reall reformation with more precise caution against spirituall relapses; and may stirre up the hearts of such as are pious and compassionate to betake themselves more frequently to private supplication, and to performe both that and the publique with more sinceritie and fervencie of affection; that the God of peace may be pleased to put an end to our warres, such warres as may steepe our victories as well in the teares of the victors, as in the bloud of the vanquished, since whosoever gaines, the Kingdome loseth many loyall subjects, the Church many Christian Protestants, and divers of them no worse (as we may well hope) then such as have beene redeemed by the precious bloud of our Lord and Saviour: and lastly, it may be he may (by the mercy of God to his people, and his justice on their enemies) see the result of all this rage redound to the ruine of the Antichristian combination, who first kindled, & have ever since fomented these fearefull combustions; and that Pererius his application of the Prophecie concerning the adjourning of the judgement of God against the Amorites to the Protestant State in England (Tom. 3. in Gen. Disp. 8. pag. 576) may be made good upon the wicked of the Popish party: The words of the Jesuite ren∣dred in English are these: If any begin to wonder why God suf∣fers the English Principality to execute such a cruell persecution on the Catholiques, and yet to flourish and prevaile; he will leave off to wonder if he bethinke himselfe of Gods toleration of the Amorites for this reason, because their iniquities were not yet made up to the full, Gen. 15. 16. but they will come at the length to their full growth and accomplishment; there will come a time of Divine vengeance, too late for us perhaps, but for the dispensation of the Divine prudence and providence sea∣sonable and soone enough; which time (saith he) if any man thinke to be neere at hand (since that Nation (he meaneth the English) hath now so farre proceeded in raging persecution) he shall not much misse of the truth, as I suppose. So farre this Au∣thour; which prediction (upon the like grounds) may justly be retort∣ed upon the Romish Church, and on the pretended (but mis called) Catholiques, whose rage hath beene of late more rampant then ever, and therefore there is a great hope the time is drawing on that they may be made couchant under Christs Iron Mace who would not be brought to bow under the sway of his Golden S••••pter.

Joktan] The division of the earth into different Languages and people is noted by the name of Peleg; but here some ob∣serve another division of the family of Heber, for Joktan (say they) divided himselfe from the true Religion of his fathers house; which cannot be proved by Scripture; for he is mention∣ed but in this Chapter, and in 1 Chron. 1. and in neither of these places is any such thing recorded of him. From him is supposed to descend the people of the East Indies, and of Ame∣rica also, where some say are remaining markes of that name, but in such particulars we cannot be certaine, nor must we be either over-curious or peremptory.

V. 29. Havilah] From whom it is thought the land of the Ismaelites and Amalekites was named Havilah, Gen. 25. 18. 1 Sam. 15. 7. There was another Havilah descended of Cham, vers. 7. See Annot. on Chap. 2. vers. 11.

V. 30. Their dwelling was from Mesha] These names are not cleared by any other place of Scripture, and they are un∣knowne to the ancient Geographers, much more to those of later times, and therefore we must leave this Text without any other Note but our ignorance of the termes contained in it.

CHAP. XI.

Vers. 1. THe earth] The earth for the Inhabitants of the earth in the usuall phrase of Scripture, Gen. 6. 11. 1 Chron. 16. 23. Psal. 33. 8. and elsewhere.

one language] Heb. one lip.

one speech] Heb. one words, That is, one sort of words, as many thinke the tongue which Adam spake, and which was used in all the world about the space of one thousand seven hun∣dred and fifty yeares, viz. untill about an hundred and thirty yeares after the flood: this is thought to be the Hebrew tongue by the Etymologies of Adam, Eve, Cain, and others, though some fond men have given the Senioritie to other Languages many ages younger then the Hebrew.

V. 2. they journeyed] To wit, Nimrod and his company.

from the East] That is, not immediately from Ararat, or Ar∣menia, (where the Arke rested) which is not Eastward from Chaldea, but from some other place (which was East-ward in respect of the situation of Chaldea) whither they removed, ei∣ther because the place wherein they were was not large enough, or not so commodious and comfortable for their habitation as they desired.

plaine of Shinar] Which was not the name of it at this time, for that was given to it afterward; it was a spacious and fertile Plaine since called Shinar, and now Mesopotamia; some say it was afterward called Chaldea, Assyria, and Babylon: Of Shinar, see Chap. 10. vers. 10.

V. 3. they said] Heb. a man said to his neighbour.

burne them] Heb. burne them to a burning.

brick for stone] They would (if the place would have af∣forded it) have built their Tower of stone, (as if they had had good mortar they would not have used slime) but in that place they were not furnished with stone for such a purpose.

V. 4. build us a citie] They were moved with pride and ambition, preferring their owne glory before Gods honour.

whose top may reach up to heaven] An Hyperbole, that is, a speech used to expresse things in an high and incredible degree, as Deut. 1. v. 28. & 9. 1. Psal. 107. 26. Matt. 11 23. wherein too much is said that enough may be beleeved. The height of this Tower (as ancient Writers have given the measure of it) was foure thousand paces; by such a Tower some (as the prime pro∣moters of the building, for it would not receive many at the top) might hope to save themselves from another floud, if an∣other came, and might the better hold up a tyrannicall domi∣nion; and by that they expected to be united, and to prevent their scattering and dispersion upon the earth, which they might apprehend from their increase, too populous for the place where∣in they were, which might occasion their distribution into Co∣lonies; and if it were so, they hoped to retaine an honourable memoriall of their former cohabitation, whereby they expected not to be cast into confusion, and so dispersed both sooner and in a worse way then they apprehended.

make us a name] By erecting such an high and huge monu∣ment of their power and cost as should make them famous in after times.

V. 5. came downe] The Scripture cometh downe to the capacitie of men, speaking after the manner of great men in high place; who, when they meane to take a particular view of things below their state, come downe for speciall notice of them, with a purpose to take such a course with them as shall be requisite; though in propriety of speech God neither ascends nor descends, for he is every where, Psal. 139. 7. and needeth not come neerer to any thing then he is to all things, to know it better then he doth, Psal. 139. 2.

V. 6. Behold, the people is one] God speaketh this in deri∣sion (as Gen. 3. 22.) because of their foolish perswasion and presumption in their enterprise.

V. 7. let us goe downe] He speaketh as if he tooke counsell of his owne wisdome, and power, to wit, with the Sonne and the Holy Ghost. See the Note on Gen. 1. 26.

confound their language] The Citie or Tower was to be built by their hands, and God hinders their worke, not by maiming them in any of their limbes, but by confounding their speech so that they did not understand one anothers words, God having striken them with oblivion of their former language, and put in∣to their minds a new Dictionary of words; which though un∣derstood by the speaker, was altogether strange and unknowne to the hearer: hence for one Tongue (as many collect from this Chapter) there were seventy two Languages according to the number of the Nations descended from Noahs three sons; some thinke there were as many Tongues as severall kindreds or families; but the number of them cannot be certainly taken, but by this confusion God gave an illustrious evidence of his owne wisdome and power, and exposed their folly and impo∣tence to the more scorne.

V. 8. scattered] Their intendment in their building was to prevent their dispersion or scattering, vers. 4. and God making their punishment answerable to their sin (which was to streng∣then themselves in their proud project by keeping together) scattereth them asunder, by dividing their Languages; accord∣ing to that of Solomon, The feare of the wicked shall come upon him, Prov. 10. 24.

V. 9. Babel] That is, Confusion, because there God con∣founded their Language. Some thinke it was called Babel from Balbel, abating the letter l for better sound; Drus. obser. sacr. lib. 11. cap. 23. pag. 275. Balbel is according to the Chaldee Di∣alect, for Balal the Hebrew word signifying, he hath mingled or confounded. Schindl. Pentag. col. 201.

V. 10. generations of Shem] He returneth to the Genea∣logie of Shem to come to the history of Abraham; wherein the Church of God is described, which is Moses principall purpose. Of the senioritie of Noahs sonnes, see Annot. on Chap. 10. vers. 21.

V. 12. Arphaxad—begat Selah] Betwixt Selah and Ar∣phaxad the seventie Interpreters interpose Cainan, and accor∣ding to their Catalogue of names, doth Luke draw up the Ge∣nealogie of Christ from Joseph to Adam; the reconciliation of which difference belongeth to the third of Luk. vers. 36. as to its proper place.

V. 25. Nahor lived after] Nahor was the first of the Pa∣triarchs that fell to Idolatry, by whose gods Laban sware,: The lives of men after the floud were farre shorter then before, to keepe them from excesse of sinne, whereof the long living be∣fore the flood was a great cause; and Nahor lived but an hun∣dred fourty and eight yeares, which is not much more then halfe the life of his predecessors. See Annot. on Gen. 31. 53.

V. 26. begat Abram, &c.] That is, began to beget, for they were not all of a yeare; the like we have noted of the sonnes of Noah, Gen. 5. 32.

V. 27. begat Abram] Though Abram be named first among the sonnes of Terah he was not the eldest, (no more then Shem the eldest sonne of Noah though usually first named) yet he is first mentioned, because he is the prime man, especially in re∣spect of his spirituall prerogative in the Church, on whom and his posterity the principall part of the story of the Booke of Ge∣nesis is bestowed; for Abram, when he went out of Haran was seventy five yeares of age, Chap. 12. 4, 5. before which time Terah was dead, vers. 32. of this Chapter, whose age is sum∣med up to two hundred and five yeares in the same place; out of which deduct the age of Abram at the time of his departing out of Haran, which presently followeth the death of his father, and the birth of Abram will fall out to be about the one hundredth and thirtieth yeare of Te••ahs age. And for the order of his sonnes, it is probable that Haran was the eldest though named last, Nahor the second, and Abram the youngest, though named first; for Sarai Abrams wife the daughter of Haran was but tenne yeares younger then Abram, Chap. 17. vers. 17. and supposing her father was not lesse then twenty yeares elder then she (which is probable enough) he must be tenne yeares elder then Abram. Others conceive Abram to have beene the eldest, as borne in the seventieth yeare of Terah, according to this Text, and that he departed out of Haran into Canaan while his father yet lived; but having there no settled possession of any part of that Land till after the decease of Terah, when he pur∣chased a burying place of the sonnes of Heth, Gen. 23. vers. 17, 18. which being done by the Divine disposition, Stephen speak∣eth of his dwelling there according to the date of that particu∣lar, Act. 7. 4. So by way of purchase he had a portion there, as any stranger might have, though not by way of inheritance, which is the meaning of Stephen, Act. 7. 5.

V. 29. Iscah] Some thinke that this Iscah was Sarai men∣tioned in the next verse; for Haran the eldest sonne of Terah had two daughters, Milcah who maried her Uncle Nahor, and Iscah, or Sarai (if the same woman had two names) who married her Uncle Abram, and therefore is called Terahs daughter in law, vers. 31. Such marriages were not yet forbidden, Exod. 6. vers. 20. though afterwards they were, Levit. 18. 14.

V. 31. Terah tooke Abram] Albeit the Oracle of direction came to Abram, yet this honour of execution is given to Terah, to wit, to be named as the leader of the company, because he was Abrams father, who being admonished of Gods will by his sonne consented to it both in approbation and practise.

* Ʋr of the Chaldees] (* Nehem. 9. 7. Act. 7. 4.) Some read out of the fire of the Chaldees, for Ʋr in Hebrew signifieth a valley, light, or fire; see Isa. 24. 15. Text and Margine; and according to that they find or faine a story that Abram wa•• cast into the fire by the Chaldeans, because he would not worship the fire their Idoll, but was miraculously delivered from that danger: yet it is certaine that the Chadeans were Idolatrous, and probable that fire was a chiefe Idoll among them, and that this City might have its name from that Idoll.

Haran] Which was a Citie of Mesopotamia bordering upon Canaan. So in the Geneva Annot. and so Adricom. Delph. Theatr. Terr. Sanc. in the Tribe of Manasseh, pag. 86. col. 2.

& 96. col. 2. which seemeth to be contradicted by that of Stephen, Act. 7. 2, 3. where he saith, that God appeared to A∣bram while he was in Mesopotamia, before he dwelt in Char∣ran, or Haran, so that when he went to Charran he went rather out of Mesopotamia, then to a Citie of Mesopotamia. To which doubt the answer is, that Mesopotamia is sometime taken in a generall acception, and so Saint Luke takes it for a large compasse of land (beyond Euphrates in respect of Canaan) comprehending both Mesopotamia properly so called, and Chal∣dea; which (as Topographers describe it) borders upon it on the East-side; and so Babylon the Metropolis of Chaldea is rec∣koned as in Mesopotamia by Pliny. lib. 6. cap. 26. Now Abram being called while he was in Ʋr of Chaldea, the Easterne part of Mesopotamia taken in a generall sense, went with his father into Charran a Citie of Mesopotamia properly so called, and di∣stinct from Chaldea, though called sometimes (as here by Stephen) by the same name, vers. 2. 4.

CHAP. XII.

Vers. 1. THe LORD had said] This oraculous appointment of God came to Abram (as is probably conceived) while he was in Ʋr of the Chaldees (where he was born) while his father lived, and whereupon they departed from Ʋr to goe towards the Land of Canaan, as is said, Chap. 11. vers. 31. and in the way thitherward they stayed a time at Charran or Ha∣ran where Terah dyed▪ after that by vertue of the same call he went onward to Canaan with Lot.

out of the countrey] That is, Chaldea, where he had his call from God.

from thy kindred] If they had rather remaine behind thee, then remove with thee.

into a land] In appointing no certaine place, he proveth so much the more his faith, and obedience; for he went from his place of birth, and wonted abode, to goe from place to place, he yet knew not whither. See Hebr. 11. 8.

V. 2. shalt be a blessing] That is more then thou shalt have a blessing, for in this blessing is vertually comprised the happinesse of both worlds, and of all that are truely blessed in all ages; whereof though God be the onely Author, Abraham is honoured to be a principall means under him to bring it to passe, in being the progenitour of the promised Seed, and setting such an example of beliefe as might qualifie him to be stiled Fa∣ther of the faithfull, Rom. 4. 11, 12. The world shall receive by thy seed which is Christ, the blessing which it lost in Adam. This Covenant in Christ was foure hundred and thirtie yeares be∣fore the Law, and therefore (as the Apostle argueth) cannot be disanulled by the Law, coming so long after it. Gal. 3. vers. 16, 17.

V. 3. * And in thee shall] * Gen. 18. 18. & 22. 18. Act. 3. 26. Gal. 3. 8.

V. 4. as the LORD spake] Some thinke Abram was now called the second time; first in Ʋr of Chaldea, his birth place, whereupon he went with his father Terah to Charran; and a∣gaine in Charran, whereupon he departed thence towards Ca∣naan; but neither here nor Acts 7. is there mentioned two cal∣lings of him, and it is like he went on in the vertue of his first call, though by degrees, resting at Charran till the death of his father Terah, and from thence taking his journey towards Ca∣naan, Vers. 4, 5.

V. 5. soules] Soules are put for persons, because the soule is the better part; and so by an ordinary figure called Synecdoche, it is taken very oft in Scripture for the whole person, Exod. 1. 5. and elsewhere. See Chap. 14. vers. 21.

which he had gotten] Not begotten as a father, but taken as a Conquerour, or hired as a Master, or purchased as a Merchant upon a price, as slaves were bought and sold in ancient times out of many nations, but especially the Canaanites, who of all o∣thers were designed to that base condition, Gen. 9. vers. 25, 26, 27.

Canaan] So called, because the posteritie of Canaan, the sonne of Cham, possessed it.

V. 6. Abraham passed] He wandred to and fro in the Land, before he could find a setling place▪ thus God exerciseth the faith of his children.

Sichem] Hebr. Shechem, so called when Moses wrote; but in Abrahams time it had its name from an Oake: some suppose it the same with Mamre, Chap. 13. 17. which others doubt of, and in our Saviours time it was called Sichar a Citie of Samaria, Joh. 4. 5. See Annot. on Chap. 13. 18. It was situate in the mid∣dle part of the land of Canaan in the mountainous part of the Tribe of Ephraim, Josh. 21. 21. Judg. 8. 31. 1 Chron. 6. 67.

the Canaanite] Properly so called for distinction from the Hi∣vites, Jebusites, Perizzites, &c. which was a cruell and fierce nation, by whom God kept his people in continuall exercise.

in the land] That is, in the plaine of Moreh next before spo∣kenof.

V. 7. builded an Altar] So did Noah, Chap. 8. 20. for though the principall part of mans devotion to God consist in his heart, yet there must be some evidence of it by externall ser∣vice, whereby it may appeare to others that we account God worthy of open worship, and his mercies and favours worthy of monuments of remembrance.

called he upon the name] See Annot. on Chap. 4. 26.

V. 8. removed from thence] Because of the troubles he had among that wicked people, for that he served the true God, and renounced Idolatry, not changing his Religion with the place, but every where serving the same God in the same manner.

Bethel] Called at this time Luz, not Bethel untill after∣wards, Gen. 28. 19.

on the West] See Annot. on Gen. Chap. 1. vers. 10. & on Deut. 11. 24. See also Gen. 13. 14. & 28. 14. Numb. 3. 23. & Deut. 3. 27.

Hai on the East] Called Ai, Josh. 7. 2. Jer. 49. 3. & Ajah, Isa. 10. 28. a faire Citie of Canaan situate on the mountainous part of the land, which fell to the lot of the Tribe of Benjamin.

V. 9. journeyed going] Hebr. in going and journeying. The best of Gods children may be restlesse in their outward condi∣tion, and faine to shift from place to place: which may make them more desirous of heaven, where there is perpetuall•• ••pose without either toyle or change, Heb. 11. 10.

V. 10. a famine] This was a new triall of Abrahams saith, whereby we are taught to expect at the end of one affliction, to meet with another.

V. 11. Egypt] By the Prophet usually called Mitsrajim from the sonne of ••ham of that name, Chap. 10. 6. on the East side is bounded with the red Sea and part of Arabia, on the West with Cyrene a part of Africk, on the South with Ethiopia supe∣rior, called by some Habassia or Abasine.

thou art faire] When Abram came with his family to Egypt, Sarai was about sixtie yeares of age, yet then she was so beau∣tifull, not onely in comparison of the Egyptians (who were not of a very lovely colour, or complexion) but absolutely, as Abram judged of her. And her beautie might hold out though threescore yeares old, both because it was not impared by breed∣ding, or bearing of children, (being barren) and for that God might preserve it in especiall manner, as an occasion for the working and observing of his providence, which followed thereupon; yet here we see that beautie is a double snare, both to them that have it, and them that love it.

V. 13. say thou art my sister] Wherein in some sense he spake truth; yet by the name of sister he intended to make them to beleeve a lye, to wit, that she was not his wife. An example not of imitation, but of caution, whereby the best may be warned against the using of ill means to good ends; and may learne not to put others in danger, to save themselves. Albeit it may be that Abram feared not so much death, as that if he should die without issue, Gods promise should not have taken place; wherein appeareth a frailtie of faith, at this time, though for other things, and at other times, his faith was more firme. See Chap. 20. vers. 12.

V. 15. into Pharaohs house] With a purpose to make her his wife or concubine, Vers. 19.

V. 17. Pharaoh] Pharaoh was an usuall name among the Kings of Egypt, untill the Greekes prevailed over it, and then they were commonly called Ptolomees; haply for some very emi∣nent King of that name; as the Emperors of Rome and Germa∣ny are called Caesars, from Julius, or Augustus Caesar. Or they might be called Pharaohs, because the word Pharaoh signifieth in Hebrew libertie from servitude; and Kings are servants to none but God, and in the Chaldean Dialect revenge, or punishment, as having a preeminence of power, for the punishment of the wicked, as well as for the protection of the good, Rom. 13. vers. 4.

the LORD plagued Pharaoh] Though Kings have great power for doing, Eccles. 8. 4. and more protection from suffer∣ing then other men in the guard of their persons, yet they may not do what they will with whom they wil; for some are such fa∣vourites of the King of kings as to be accepted as his anoynted, and under that title to be secured from the tyranny of Kings, Psal. 105. 14, 15. 1 Chron. 16. 21, 22. which places have an espe∣ciall application to this story of Abraham and Pharaoh, in whose example Kings must be admonished of their subordina∣tion to God, Eccles. 5. 8. and of Gods tender care of godly per∣sons, whom he will not, though they be strangers and friendlesse, give up to the oppression of Potentates though never so great.

and his house] Great mens sinnes are dangerous, not onely to themselves, but to others that belong unto them. It is not safe to dwell in the house with such as are wicked. See Psalm 101. vers. 6, 7.

with great plagues] Great men when they offend are so much more plagued by God then others, as his benefits more oblige them to obedience, and their greatnesse frees them from hu∣mane punishment when they deserve it by their disobedience.

V. 18. Why diddest thou not tell me?] Yet he knew her not

to be his wife untill by plagues he was made apprehensive of Divine displeasure, which might occasion an humble inquiry into the cause; whereupon God was pleased some way to re∣veale it unto him either by Sarai, or some other way; but he was punished before he was advertised of it; and therefore igno∣rance of sinne is no priviledge for impunitie, nor protection a∣gainst punishment; and it is not unlike that the King was too much swayed by his carnall appetite, that he made so much hast to take her for her beauty, and for that he might be punish∣ed the more.

V. 20. commanded] Not only dismissed him without harme or damage, but for his securitie laid a charge upon his people to let him passe where he pleased without any harme.

CHAP. XIII.

Vers. 1. VVEnt up] Canaan was higher then Egypt; and the situation of Egypt being lower, was the fitter to be made fruitfull by the overflowing of Nilus.

into the South] That is, the Southerne part of Canaan, Chap. 12. vers. 9. (from whence he went into Egypt) for otherwise the whole Countrey of Canaan, in respect of Egypt, is situated Northward.

V. 2. very rich] Great riches, and great goodnesse may meet together in one man, Job 1. 1. 3.

V. 3. Bethel] The place is here called by that name, which it had long before Moses time, though not at this time, when Abram travelled towards it. See Annot. on Chap. 12. vers. 8.

V. 4. * place of the Altar] * Chap. 12. 7.

V. 6. to beare them] They wanted convenient space for distinction and pasture of their flocks; the Canaanites an harsh natured people having possession of the Land, so that they could not be well accommodated for their company and estates neere together.

not dwell together] Though men account that happinesse con∣sists in riches, there is this unhappinesse in them, that they doe not onely separate men from friendly societie, but often times are occasions of contention betweene them.

V. 7. a strife betweene] Good, and quiet masters may have contentious servants, therefore the one must not be condemned for the other.

the Canaanite, and the Perizzite] For Canaanites and Periz∣zites, as Chap. 12. 6. and Angel for Angels, Psal. 34. 7. and ••o (as divers learned Divines expound) Revel. 2. vers. 8. 12. 18. & Chap. 3. vers. 1. 7. 14. and Inhabitant for Inhabitants, 2 Sam. 5. 6. Quaile for Quailes, Psal. 105. 40. Frog for Frogs, Psal. 78. 45. Tre•• for Trees, Psal. 105. 33. And the Perrizzites dwel∣ling in the Land of Canaan were Canaanites, but upon some especiall reason, they had an especiall name given them by which they were distinguished from the rest of the Canaanites▪ and among them that dwelt in the Land, some might have the name of Canaanites by an eminence and more ordinary use: See Annot. on Chap. 15. vers. 21. So names are sometimes of a more large, and sometimes of a more strict acception: See the Note on Chap. 11. vers. 31. Now their dwelling in the Land is brought in by occasion of the dissention betwixt the Herd-men of Abram and Lot, because the Land was so popu∣lous by the number of these Inhabitants, that there could not be allowed roome sufficient for the increase of their cattell, which might be a cause of future contention more then at the present betwixt the emulous servants of their amicable masters; and quarrels betwixt two such worthy persons would be very scan∣••alous before such Infidel Idolaters as the Canaanites and Pe∣rizzites were.

V. 8. Abram said to Lot] Abram the elder, and the wor∣thier person, both in respect of Grace, and of Nature also, (for he was Uncle unto Lot) craves peace of his inferiour. It is no disparagement to be the first in seeking reconcilement, for so was God in atonement with man, Isa. 65. 1. 2 Cor. 5. 20.

brethren] That is, neere kins-men, of the same flesh and bloud, Rom. 9. 3. Or, brethren of the same beliefe, and pro∣fession of Religion; otherwise in proprietie of speech, Abram was not his brother but his uncle, for Lot was his brothers son, Gen, 12. 5. See Annot. on Chap. 14. vers. 14.

V. 9. If thou wilt take] Abram resigneth his owne right to buy peace; yet he was not possessed of a foote of the Land of Canaan, Act. 7. 5. as his owne right, and by vertue of promise; therefore what he injoyed there, it was either by the presuppo∣sed, or purchased consent of the Canaanites, to whom he might make himselfe acceptable both by his great wisdome, goodnesse, riches, and beneficence. See his carriage toward, and accepta∣tion with Ephron, and the children of Heth; of whom he would not take so much as a buriall place, but he would pay the worth of it, Gen. 23. vers. 11, 12, 13. And for Lot, Abram gave him no title to the Land, but such an use of it, as upon faire, and reasonable t••rm••s he might obtaine and enjoy.

left hand] By the left hand, some Expositors conceive he un∣derstood the North, and by the right, the South; and this ac∣cording to the Chaldee; which presupposeth an usuall phrase of locall distinction among the Hebrews: the Philosophers since Aristotle make the East to be the right hand, and the We••t the left.

V. 10. as the gard••n of the Lord] So are things called that are eminently great and goodly, as the Host of God, 1 Chron. 12. 22. the Citie of God, Psal. 46. 4. the Cedars of God, Psal. 80. 10. See Annot. on Chap. 23. 6. & Chap. 30. 8. and so it may be in this place. Or it may be a particular comparison with the Garden of Eden, Gen. 2. 10. See Isa. 51. 3. Ezek. 28. 13. & Chap. 31. 8.

land of Egypt] Made fruitfull by the overflowings of the River Nilus, especially that part of the Land, in the plaine of Jordan, which is the way from Bethel to the little City, after∣wards called Z••ar, but in former time, and at this time Bela, Chap. 14. 2. Adricom. Delph. Theatr. terr. Sanct. in Trib. Judah. pag. 54.

V. 11. journeyed East] Or, East-ward, as Gen. 2. 8. From the East, so the Genev: and Arias Montan. but Bethel (where Abram and Lot were when they concluded to separate) was West-ward in respect of Sodome, whither Lot went, and going thither he went towards the East, not from the East, so it is better (as to the sense of the place) to read, Lot journeyed East, or, East-ward; which construction the Originall word here used will beare, as well as the other (from the East) and so it is taken, Gen. 2. 8. God planted a garden East-ward, in Eden.

one from the other] Which was done by Gods especiall pro∣vidence, that onely Abram and his seed might dwell in the Land of Canaan.

V. 13. the men of Sodome were wicked] Lot thinking to get Paradise, found Hell; the Land was very good, the Inhabitants extremely bad: they are called sinners before the Lord exceedingly, because their sinnes were such as drew his eye especially to be upon them, with a purpose to punish them: See Chap. 10. 9.

V. 14. Lift up now thine eyes] The Lord comforted him, lest he should have taken thought for the departure of his Ne∣phew.

looke from the place] (Deut. 34. 1. Matth. 4. 8.) The promise was made for a larger compasse then the eye of man could particularly view; but God might supply that defect either by discoursing of the places in each tract, East, West, North, and South, as Abram had his prospect; or by some other revelation, or repr••sentation, as himselfe thought fittest to make him apprehensive of his liberall promise. The Devil did some∣thing in this kind, Matth. 4. 8. & Luk. 4. 5. by Gods permis∣sion: but God doubtlesse had a better, and a clearer way to manifest the compasse of his bounty unto Abram. Though A∣bram himselfe were not actually possessed of the Land of Ca∣naan, as in his owne right; (whereof see the Annot. on vers. 9.) yet is the promise made to him, because of Gods especiall favor to him, for whose sake he was so graciously affected to his po∣steritie, in whom their progenitours are blessed in a joyfull ap∣prehension, that they shall be blessed, as in good-will to them, and for their sakes: See the Annot. on Chap. 9▪ 25.

V. 15. and to thy seed] (Chap. 12. 7. & 26. 4. Deut. 34. 4) That is, to thy seed, and for thy sake.

for ever] Upon presupposall of their obedience, and keeping covenant with God, otherwise not, Levit. 18. 28. Deut. 4. 25, 26. Isa. 48. 18, 19. and to such as should prove faithfull in their adherence to God, here is a promise of an everlasting possession of the heavenly Canaan, whereof the earthly was a Type: And concerning temporall possession, the words for ever, reach to the coming of the Messiah, which is the period of such promises for the Old Testament, from thence begins a date of new bles∣sings to the spirituall children of faithfull Abram, which will hold out untill they attaine an everlasting happinesse. Heb. 11. vers. 10.

V. 16. number the dust of the earth] That is, by way of com∣parison; for as no man can number the dust of the earth, Gen. 32. 12. the graines of it are so many; so the seed of Abram whether by the flesh, or faith of Abram (for they that beleeve as he did are his children) shall be so many, as that to men they shall be innumerable. See Heb. 11. 12. Rev. 7. 9.

V. 17. walke through] By this God doth not command A∣bram to make an exact surveigh of it, but offers unto his choyce the satisfaction of himselfe by his owne view of it.

the length and breadth] See the Annot. on vers. 14.

V. 18. plain of Mamre] Heb. plains. Or, the oake, or, gr••ve of oake of Memre: for the Hebrew word Elon, signifieth an oak: the Plaine it is like was set with oake trees, and it is called the plaine of Memre, from the man who either planted or possessed it, who was an Amorite dwelling in Hebron, Chap. 14. vers. 13. 24.

built an Altar] Abram is constant in his holy course of tru•• Religion, still building an Altar, where he abode; not, as the Heathens, to many false gods, but to the one and only true God▪

CHAP. XIIII.

Vers. 1. IN the dayes] This was in the yeare of the world, 2092. foure hundred thirty sixe yeares after the flood, in the eighty fourth yeare of Abrams age: this is the first warre mentioned in any story, as some say, yet Josephus writes (and it may be true) that there was a precedent warre before this, whereby Chedorlaomer brought these people of the five Cities under subjection, from which they revolted into re∣bellion.

Amraphel] This is thought to be Nimrod King of Elam, or Persia, or Babylon.

Shinar] Or, Sennaar. (as Josephus cals it, Antiq. lib. 1. cap. 5.) A spatious plaine in the Region of Babylon, put here for Ba∣bylon where Nimrod laid the foundation of his Monarchy. Some hold that this Amraphel was King of Assyria, the seat of whose Kingdome was not Babylon, but Nineveh; but because in the beginning one man (who some say was Ninus) had the dominion both of the Babylonians and Assyrians, the same King is often indifferently called King of Babylon and of Assyria.

nations] The word Gojim in the Originall some take for a City, or Countrey so called: but it signifieth Nations, and it may be this King had severall Nations under his command, or was Captaine of a company of severall Nations; or Ruler of some Citie of great Merchandize, frequented by the people of divers Countreyes; as for the same reason Galilee was called Galilee of the Nations, or Gentiles, Isa. 9. 1. Matth. 4. 15. frequented by Arabians, Egyptians and other neighbour Nations, being of a fruitfull soyle, and commodious with Ports and Havens. Stra∣bo: lib. 16.

V. 2. King] By King here is meant the chiefe Governour of a Citie.

Zoar] Or, Zoghnar. So called upon Lots request, and refuge thither, for his safetie, Gen. 19. 20. 22. but before it was named Bela, of the Land of Canaan; these five Cities, situate in the Plaine of Jordan, were (all but Zoar) about five yeares after∣ward consumed by fire and brimstone, Gen. 19. 20, &c. Deut. 29. 23.

V. 3. Siddim] Hath its name of a plainnesse coming by beating of the clods, to lay the ground levell: and so was this vale fitter for the conflict of the adverse armies: but after the destruction of the Citie of Sodome, and her sinfull sisters, it was turned into the Lake Asphaltites, or salt Sea. Josephus saith, it was neere the Land of Sodome, and Gomorrah.

salt sea] Called also the Lake Asphaltites, neere Sodome and Gomorrah, which was not a salt sea, or lake at the time of the battell, for that had beene no fit place for such a purpose, but (as some write) it had formerly beene a pleasant valley furnish∣ed with trees, untill by Gods judgement for the sins of the Sodomites it was turned into that Lake of the accursed water powred out upon it, which is so filthy and grosse, that no fishes can live in it, nor (as some write) birds flie over it without taking deadly infection from the exhalations, which arise out of it, wherefore it is called also the dead sea, of which many strange things are reported by Plinie Nat. Hist. lib. 5. cap. 16. Justine the Histor. lib. 36. cap. 3. Josephus of the warres of the Jews, lib. 5. cap. 5. Adrichom. Delph. in his Theater of the Holy Land, pag. 52. in the Tribe of Judah.

V. 4. Chedorlaomer] Though Amraphel who is supposed to be the sonne of Ninus King of Assyria be named first, vers. 1. and others before Chedorlaomer might be more ancient Kings, or Kings of places of more honour and account; yet in this expe∣dition he was chiefe, as appeareth by this, and the next verse; for the cause of the warre was a defection from, or a rebellion against the government of Chedorlaomer, to whose assistance the other Kings joyned themselves as for recovery of his right, with expectation, and it may be also with capitulation for the like aid, if it should be their lot to be so deserted or resisted by their subjects.

rebelled] After twelve yeares subjection, especially if they submitted to Chedorlaomer upon covenant, and oath, their rebel∣lion was unlawfull, for they should have continued their obe∣dience in lawfull things. See Ezek. 17. 15.

V. 5. Rephaims] The word Rephaim, Deut. 2. 11. is used for Giants, but here, as Chap. 15. vers. 20. it seemes to be taken for a strong and fierce people dwelling in Canaan; as the Hit∣tites, and Perizzites; the people mentioned in this and the two following verses, were set upon by the foure Kings, perhaps as confederates with the Sodomites and the rest, or that they might not aid them, they were first assaulted. Of the Rephaims, see Annot. on Chap 6. vers 4.

Emims] See Annot. on D••ut. 2. 10.

V. 6. Horites] See Annot. on Gen. 36. 20. & on Deut. 2. 12.

Elparan] Heb. the plaine, or, oake of Paran. Of Paran, see Annot. on Numb. Chap. 10. vers. 12. & on Deut. 33. 2.

V. 7. which is Kadesh] So called in Moses his time; (though more anciently it had the name of Enmishpat) it was situate in the desert of Zin, Numb. Chap. 20. vers. 1. 14. 16. 22. Of this Kadesh, see Annot. on Numb. 20. vers. 16.

Amalekites] That was their name when Moses wrote this, but not at the time of the warre; for Amalek was the grand∣child of Esau, Gen. 36. 12. the sonne of Isaac, the sonne of A∣bram, but Abram at this time had no child, neither by Sarai nor by Hagar; here then is an anticipation in respect of the story, (for the Amalekites were not yet a people) though not in respect of the time of Moses his writing of it, for in his time, and before, they were a people, and possessed a particular Countrey.

V. 10. vale of Siddim] Which afterwards was overwhelmed with water, and so called the salt sea; See Annot. on vers. 3.

slime pits] Heb. pits pits. The doubling of the word importeth pluralitie, because there were many pits there: so in the second of Kings, 3. 16. the words in English is make this valley full of ditches; but in the Hebrew, make this valley ditches ditches.

fell there] Flying from their enemies they fell into the pits, (whereof there were many in that place) and there they found at once both their death and buriall: the five Kings chose that place of purpose for the battell, because those pits were not so well knowne to their enemies as to themselves. Here the Kings of Sodome and Gomorrah are said to fall, but that is to be understood rather of the ruine of their armies then of their per∣sons; for the King of Sodome met Abram coming from the victory afterwards, vers. 17. Some thinke those that fell there, fell not into the pits casually, but that purposely they cast them∣selves into the pits as choosing rather to be drowned, then to be mangled with the sword of their enemie, or to fall into their hands as captives and slaves.

V. 12. tooke Lot] The godly are plagued many times with the wicked, therefore their company is dangerous, Num. 16. 26. Revel. 18. 4.

V. 13. the Hebrew] Who was so called not from Eber, (as some thinke) because there were five progenitors of Abram which came betweene him and Eber; but rather from the He∣brew word Ghneber, signifying passage, because he passed over the River Euphrates, coming out of Chaldea into Canaan: yet others suppose Abram had his name of Eber, and he rather then any of his Ancestors of the posteritie of Eber was called an Ebrew, because those who descended from him kept the ancient Language, and true Religion of Eber.

consederate] Heb. lords, or masters of the covenant. The word Baal, though most frequently used for an Idol, or false god, in the scripture, (in which acception it occurreth about fiftie seven times) yet in the generall and grammaticall sense it sig∣nifieth a Lord, or Master; and many times also it imports em∣phatically a great affection or disposition to a thing, or a faculty, skill, or fitnesse for a thing; so Joseph, who in our English ver∣sion is called a dreamer, Gen. 37. 19. in the Hebrew is called Lord, or master of dreames; and cunning and skilfull Archers are called masters of arrowes. See Annot. on Chap. 49. 23. and so Elijah addicted to the wearing of an hairy garment, or nourish∣ing the haire of his head and beard, wearing it long, was called an hairy man, so in our English Bibles, 2 King. 1. 8. but according to the Hebrew it is Lord, or master of haire.

consederate] God moved them to joyne with Abram, and preserved him from their Idolatry and Superstition; the pro∣speritie of Gods people makes those that observe it desirous to be in league with them: upon that ground did Abimelech and Phichol desire to enter covenant with Abraham, Gen. 21. vers. 22, 23. and the like motion for the same reason was tendred to Isaac his sonne, Gen. 26. 27, 28, 29. and though afterward it were forbidden to make a covenant with the Canaanite, Exod. 34. 15. Deut. 7. 2. and Jehosaphat was reproved and threatned for his association in assistance of the wicked King of Israel, 2 Chron. 19. 2. yet without the case of especiall prohibition it is not unlawfull to make leagues of peace or warre, or com∣merce with Infidels in case of necessitie, with due care taken that there be no content in any thing that is sinfull, or preju∣diciall to the truth of Religion, nor any appearance of approba∣tion of what is unlawfull, as either against the true faith, or good manners.

V. 14. brother] Here and vers. 16. Lot is called Abrams brother (for so are they sometimes called in Scripture, who are of neere kindred, or affinitie) though the proper or particu∣lar relation of Abram and Lot, was of an Uncle and Nephew, for Lot was Abrams brothers sonne, vers. 12. See Annot. on Chap. 13. vers. 8. and compare 2 King. 10. 13. with 2 Chron. 22. 8. where is the like use and meaning of the word brother.

trained] That is, bred and brought up, and disciplined in his family, and it may be also trained in a Military sense; that is, exercised in arms; for he knew he might meet with many and great enemies, and therefore his wisdome would dictate unto him the best way of due defence for himselfe and his friends.

three hundred and eighteene] As he was a man of great estate, Chap. 13. vers. 2. so he had a great family, and in respect of both the children of Heth called him a mighty Prince, Chap. 23. 6. An excellent patterne for such as are so rich and great as he was to be good and gratious like him.

Dan] A place on the Northerne part of Canaan, anciently called Leshem, untill it was wonne by the Danites, whereupon they called it Dan, Josh. 19. 47.

V. 15. divided] A Military policy to make shew of a great Army dispersed divers wayes, and to prevent the escape of the enemy.

V. 16. And he brought backe, &c.] Religion is no impedi∣ment to Militarie courage, and prudence. Abram had a better cause of quarrell then the rebell Kings, for (not being subject to Chadorlaomer, but in right, and by Gods promise King of Ca∣naan) his charitie, and piety to his Nephew unjustly spoyled, and taken captive was better warrant for the warre, then they had; and no doubt he had Divine direction for what he at∣tempted, as well as Divine assistance for what he effected, vers. 20.

V. 17. Kings dale] That is, King Melchizedeks, (as some take it) or it might be so called for the pleasantnesse which might delight a King; as Chap. 49. 20. It was not so called when this story was in action, but afterwards: it is like it was the valley named, 2 Sam. 18. 18. where Absolom set up a pillar, in stead of a sonne to keepe his name in remembrance.

V. 18. Melchizedek] Most of the Jewish Rabins and many learned Christians take this Melchizedek to be Shem; and for the time of their living it is probable enough, for Melchizedek lived seventie five yeares after Abrahams coming into Canaan: but other learned, both Jewish and Christian Writers, conceive he was a Prince, and Priest of another kindred from that of A∣braham, Heb. 7. 6. extraordinarily raised up by God of the Canaanites, and brought in without mention of parents, Ori∣ginall, or end, without any predecessour, or successour in the Priesthood, as a Type of the Royall, and eternall Priesthood of Christ, Heb. 7. vers. 17. 21. which cannot be said of Shem whose Genealogie is set downe in Scripture.

King] Here, and Heb. 7. vers. 1. he is called, and was also both a King, and a Priest; two callings rarely, and by extra∣ordinary instances concurring in one person.

of Salem] Called also Jebus, and after Hicrusalem, and since that sometimes Salem, Psal. 76. 2. Some take it for that Salem mentioned, Joh. 3. 23. Of which (though there be no certainty for either) the first is more probable.

brought forth] For Abrahams and his souldiers refection, and as a present of gratulation, and not to offer sacrifice: See Deut. 23. 4. Judg. 8. 5. 6. 16.

of the most high God] Though the posteritie of Abram were Gods visible Church, there were some without it who were not without the knowledge and worship of the true God.

V. 19. blessed him] In that Melchizedek was bountifull to Abraham, and his Army, he declared himselfe to represent a King: in that he blessed him, the high-Priest, Heb. 7. 6. and in both he was a type, or figure of Christ.

V. 20. And blessed be the, &c.] This was a gratulatory sa∣crifice of praise; but no expiatory sacrifice did he offer at all, for that requireth bloud-shed, Heb. 9. 22.

which hath delivered] Man makes the adventure, but God gives the victory in battell.

he gave him tithes of all] Abraham gave tithes to Melchizedek, Heb. 7. 2. The payment of tithes is ancienter then the Levi∣ticall Law: See Chap. 28. 22. and being paid to Melchizedek a type of Christ, they are not abolished by the Gospel, but may be continued as an Evangelicall revenue for the maintenance of those, who exhibit Sacramentall bread, and wine (the ma∣terials of Melchizedeks beneficence) to the people, and blesse them in the Name of God, as Melchizedek did Abraham.

V 21. the persons] In Hebrew it is the soules; for the soule is both here, and in many other places, put for the whole man; to teach us to give the soule the prehenunence above the body, both in estimation of it, and care for it.

V. 22. I have lifted up my band] An outward gesture used at the taking of an oath, Deut. 32. 40. Ezek. 20. 15. Dan. 12. 7. Revel. 10. 56. Signifying that God above knoweth the truth of what we sweare, and invoking his justice, if we sweare un∣truly. Abram it seemeth had made a vow to God, before he set forth, that he would have no part of the spoyle.

V. 23. That I wil not take] In Hebrew it is If I take from, &c. A suspensive, and passionate speech, importing a strong denyall above the utterance of words; as Psal. 95. 11. compared with Hebrews, Chap. 3. v. 11. 18. and withall intimating a curse, but forbearing the expression of the words either out of feare or unwillingnesse to mention it in particular, or as yeelding to any curse in generall if they doe otherwise then they pro∣fesse.

from a thread] A thread, and shoe latchet are things of smallest value, importing (in a proverbiall speech) a resolute, and uni∣versall refusall of gaine, or advantage by the present businesse. See Annot. in Gen. 31. vers. 34.

lest] Abraham withholdeth his hands from the spoyle, as the Jews, Esth. 9. vers. 15. 16. that it might appeare that his charitie, not covetousnesse drew him to the warre; and that having his riches from the especiall blessing of God, he would not have it thought he was inriched by man, especially by any so wicked as the Sodomites were.

V. 24. young men] That is, the souldiers, who for the most part were of the younger sort.

portion of the men] He would not that his libertie should be hurtfull to others.

CHAP. XV.

THese things] Or, words. Spoken by Abraham to the King of Sodom in the former Chapter: the Originall word sig∣nifieth first [words], then things, celebrated or spoken of by words; Scaindl. Pent. col. 358. as Levit. 5. 2. Deut. 17. 5. and in other places; for in good things, he that speaketh a word should make it good by his deed; and in evill, he that speaketh ill, hath a minde to doe as ill, as he speaketh.

a vision] Properly is a divine representation of things shew∣ed to such as are awake; such were the visions of the Prophets in the Old, and of Zacharie, Peter, and Paul, and John in the New Testament, distinguished from revelation by dreames to men asleepe.

feare not] Visions at their first apprehension affect the partie to whom they are presented with feare: So Dan. 10. 8. Luk. 2. 9. but before the vision, Abraham might haply feare a new assault of his enemies, or the envie of the wicked at his prosperitie, and in respect of such feare, God calles himselfe his Buckler. Psal. 18. 30. Prov. 30. 5. 2 Sam. 22. 31.

thy shield] To protect thee from hurt, Psal. 5. 12. and thy re∣ward to bestow on thee good; yea I will bestow my selfe upon thee, and be thy portion, Psal. 15. 6.

reward] A reward above all pretence of merit, a reward to such especially as doe not respect the rewards of men, as Abra∣ham did not when he refused the offer of the King of Sodome; and they may be cheerfull in their worke, since they shall be sure of a reward, Psal. 58. 11. of an exceeding great reward, great beyond all measure, exceeding farre above mans merit; for God is their reward, and he is infinite, and therefore such a reward as nothing in man can purchase upon equall price.

V. 2. I goe childlesse] Hebr. and I going: some render the words, since I goe on, or persevere, or am going away; that is, since my age goeth on towards mine end, and I am yet not come to the possession of thy promise and mine expectation.

childlesse] Abraham desired a sonne above any worldly thing, that God could give him: yet his feare was not onely lest he should not have children, but lest the promise of the blessed seed should not be accomplished in him; and he makes it his com∣plaint to God, in whose power it was to make him a father, Psal. 127. 3. as well as to promise him a plenteous posteritie, Chap. 13. vers. 16.

Damascus] Whose name is Damascus the sonne of Eliezer, or whose Ancestors were of Damascus, though he were borne in Abrahams house, who was the eldest servant of his family, Chap. 24. vers. 2. and from a servant (as some conceive) became so great a Lord, as to be the founder of the fairest Citie of Syria, called Damascus after his name.

V. 3. heire] If he had no child of his own, (his Nephew Lot having none but daughters) it was in his thoughts to make his chiefe, and most faithfull servant his heire; or if he were dead, having all under his charge, he might make himselfe heire of his Masters estate.

V. 5. Looke now] The Starres though it were day might be represented in a vision, or the entercourse betwixt God and Abraham might be continued untill night, from the time when it began.

number] Though some ancient Astronomers have taken up∣on them to number the Starres to 1022, and some later Writers have increased the number to 1322. Alsted. Uranoscop. part. 1. cap. 13. Tom. 1. Eucycl. col. 2020. Yet as there hath been a dif∣ference of the earth in regard of discovery, in which respect one part hath been a long time called the Southern unknown part of the world, so the wiser sort of Christian Astrologers, espe∣cially, have distinguished the Starres into numerable and in∣numerable, Magir. Phys. lib. 2. cap. 5. which will be a true di∣stinction to the worlds end, not only betwixt the Starres, but be∣twixt God that made them and men that observe them; for while to men they are innumerable, to God they are exactly known both for their number and their names, Psal. 147. 4.

so shall] The promise of multiplication of Abrahams seed is made by a comparison; sometimes to the dust of the earth, Chap. 13. 16. sometimes to the Starres of heaven, as here in prophecie, and we have it in history, Deut. 1. 10. where neither

by dust is their humiliation, nor by the Starres is their exaltati∣on intended, but their multiplication in both, and this is meant not onely of Abrahams children according to the flesh, but ac∣cording also to the faith.

V. 6. beleeved] He beleeved the Lord, not onely for the multiplication of his seed, but in particular for the principall seed, the promised Messiah, in whom all the nations of the world should be blessed, Chap. 12. 3.

righteousnesse] Righteousnes by imputation, or justification by faith without works, is no new doctrin, but as old as Abraham. See Gal. 3. 8. Rom. 4. 3. The faith of a Beleever in Christ is like that of Abraham touching the seed; for as this was not groun∣ded on any thing in nature, (for so both Abraham, and Sarah were too old to be parents) so hath the faith of a true beleever nothing of nature, but meere grace to support it, Rom. 4. 17, 18.

V. 8. whereby shall I know] This was a speciall motion of Gods Spirit•• therfore it is not lawfull for all to do the like in ask∣ing signes, but was permitted to some by a peculiar favour, as to Gedeon, and Hezekiah; which they did not so much out of in∣credulitie, as out of a desire to be fortified against humane in∣firmitie. See Judg. 6. 17. 37. 2 King. 20. 8. Luk. 1. 18. Or, he asked this question, not so much doubting of the thing promised, as desiring to know somewhat more particula••••y of the manner of performance.

V. 9. Take me an heifer] God entring into especiall Cove∣nant with Abraham, will have it confirmed by sacrifice, as Psal. 50. 5. in sacrifice and oblations what is here required, was af∣terward by the Leviticall Law established, Levit. 1. vers. 2. 10. 14.

V. 10. divided] The creatures were divided, and the parts so placed that the parties covenanting might passe betwixt them, Jer. 34. 18. the meaning whereof was, that as part answered to part (for they were so to be laid that the parts might be answer∣able to each other) so the minds of the Covenanters should be set in a mutuall correspondence; and withall there was an im∣plicite imprecation of the like dissection to the partie that brake the Covenant; but in this place was also prefigured the distres∣ses, and distraction of Abrahams seed, and withall, their joyning together againe, to which purpose the parts were so orderly disposed. See Ezek. 37. 7.

the birds] were not divided because they appertained not to the confirmation of the Covenant, but were to serve for sa∣crifices, Levit. 1. 15, 17. Or, because they were little, and each laid whole against the other were answerable to the other parts, that were divided; and by these might be intimated the inno∣cency, and simplicitie of Gods people, especially in their making, and keeping of Covenant. For Doves and Pigeons mentioned in the precedent verse, and meant in this, are noted for their in∣nocence, Matth. 10. 16. and the Turtle Dove is commended for an example of keeping the covenant of marriage.

V. 11. the fowles] Ravenous birds resemble wicked men, who are ready to make a prey of Gods holy portion, and to disturbe holy persons in their best actions. See Ezek. 17. 3.

V. 12. darknesse] The condition of Gods people in this life is very various, Abraham hath favourable visions, and fright∣full dreames: promises of a numerous issue, and of them pre∣dictions of grievous distresses, like dismall darkenesse, which put him into a distemper of horrour, and this followed with pre∣sages of lightsome libertie to succeed it.

V. 13. serve them] That is, the owners or Lords of the land wherein they are strangers.

foure hundred yeares] Or, foure hundred and five, for in a great summe so small a number cometh under no particular ac∣compt, as the Interpreters of the Old Testament out of He∣brew into Greeke were seventie two, but they are commonly called the seventie, not seventie two Interpreters; and this ac∣compt is to begin at the birth of Isaac; but from the giving of the promise to Abram to the deliverance of the Israelites out of Egypt, and the giving of the Law were foure hundred and thirtie yeares, Exod. 12. 40. Gal. 3. 13. of which neither foure hundred and five, nor foure hundred, much lesse the whole of foure hundred and thirtie was spent under Egyptian persecu∣tion; for though the accompt end with their parting thence, it did not begin with their coming thither, as it is said of Terah that his dayes in Charran were two hundred and five yeares, Gen. 11. 32. where he spent not all that time (and it may be also not the most part of it) but ended it; but so much of the time was run up before Jacobs coming thither, and so much after that peaceably passed on untill the death of Joseph, that some rate the time of their rigid servitude but to one hundred and fourtie yeares, and some but to one hundred twentie one at the most, which may appeare from this computation following. The summe of foure hundred and thirtie yeares equally divided, the one halfe of them was spent before their going into Egypt, the other halfe in their abiding there. Two hundred and fifteene yeares passed before their passage into Egypt, which may be rec∣koned thus; from the promise given to Abram to the birth of Isaac twentie five yeares, compare, Gen. 12. 4. with Gen. 21. 5. from the birth of Isaac to the birth of Jacob threescore yeares, Gen. 25. 26. from thence to their coming into Egypt an hun∣dred and thirtie yeares, Gen. 47. vers. 9. which made up into one totall summe amount to two hundred and fifteene yeares, the other two hundred and fifteene were taken up in their sojourning in Egypt, namely, ninetie foure before the death of Levi, who survived all the eleven Patriarches his bre∣thren, and an hundred twentie one betwixt his death and their deliverance out of Egypt: For Levi and Joseph were both born in the seven yeares of Jacobs second service under his Uncle Laban, Gen. 29. & 30. Levi in the fourth, and Joseph in the seventh, so that there were about three yeares between them: Now Joseph when his father and brethren came down into E∣gypt was thirtie nine yeares old, compare Gen. 41. 46. 51. & 45. 6. and then was Levi fourtie three or thereabout; and Levi lived one hundred thirtie and seven yeares, Exod. 6. 16. out of which those fourtie three being deducted which he had spent before their coming into Egypt, it appeareth they were in Egypt ninetie foure yeares before his death, and those ninetie foure (in which they were well intreated for Josephs sake) being de∣ducted out of the two hundred and fifteene (which they spent in that land) it remaineth that there were one hundred twen∣tie one yeares from his death to their redemption out of bondage; the most of which time after there arose another Pharaoh that knew not Joseph, Exod. 1. 8. was spent in heavy servitude, which moved the Lord by a mightie and miraculous power to wrest his own people out of the hands of the proud and persecuting Tyrant. But that the words of the Text may not be thought to contradict this limitation of time for the af∣flicted state of the posteritie of Jacob, they are to be read with a parenthesis, thus, Thy seed shall be a stranger in a land that is not theirs (and shall serve them, and they shall afflict them) foure hun∣dred yeares, so that their affliction shall fall out within those foure hundred yeares, not hold out all the time of their sojourning.

V. 15. to thy fathers] Not meaning the particular place where the soules of Terah and Nahor were, but to the generall condition of the dead whereto his forefathers led him the way.

V. 16. fourth generation] That is, in the foure hundreth yeare, or somewhat above, which for evennesse of number is not reckoned, as of the Jewish Interpreters of the Bible hath been observed on the thirteenth verse: Or by generation is meant betwixt the geniture, or birth of the father, and the sonne, so the fourth generation is to be reckoned from the de∣scent of the sonnes of Jacob into Egypt to their entrance into Canaan, as in the Tribe of Judah, from Judah to Phares, from Phares to Hesron, from Hesron to Caleb.

hither] That is, into Canaan, where Abraham was when God made his Covenant with him.

iniquitie of the Amorites] And of the Canaanites, as appears by Levit. 18. Deut. 6. & 12. and their iniquities were chiefly of three kinds, all very heinous; one was Idolatry of a most execrable sort, sacrificing their sonnes and daughters unto De∣vils; another was grievous oppression of the poore and stranger; the third was prodigious lust, not onely by incestuous unclean∣nesse with their neerest kindred, but even by Sodomie and beastialitie.

yet full] There is a fulnesse of sinne, which groweth by de∣grees to a just measure of merit of extraordinary vengeance from above: See Jer. 51. 13. Dan. 8. 23. Matth. 23. 32. Dan. 11. 36. Which may be a preservative of patience, at the prospe∣ritie of the wicked, since the reward of their wickednesse i•• sure, though it be slow.

V. 17. a smoaking furnace] The smoaking furnace, and burning lampe, or lampe of fire passing betwixt the parts, sig∣nified Gods assent to the covenant after the manner noted vers. 10. for God is compared to fire, Heb. 12. vers. last, and makes apparitions by fire, Exod. 3. 2. & 20. 18. And Christ, who is God, appeared to Daniel, and John with eyes like a flame, Dan. 10. 6. Revel. 1. 14. and the smoaking furnace, whose fire is not seen, may note that God himself is invisible, though he shew a burning lampe as a glimpse of his glory. Besides, the smoak∣ing furnace may note the great affliction of the Israelites in Egypt, Exod. 1. vers. 11. 18. see Psal. 21. 9. Lam. 5. 10. Mal. 4. 1. but especially, Deut. 4. 20. Jer. 11. 4. and the burning lampe deliverance from it, or salvation out of it; as Isa. 62. 1. and that in this order, first the furnate of affliction, and then the lampe of salvation.

V. 18. have I given] Gods promises for the future, are oft times set downe, as already performed, by reason of his faith∣fulnesse, and infallibility.

from the river] Which some expound to be from the foun∣taine of Euphrates to the fall; most take it for the River Nilus, or for a branch of it running betwixt Pelusium and Rhinoco∣tura, or Rhinocolura, so named from the severity of an Egyptian King, cutting off the noses of notorious theeves and malefactors, and banishing them to that place, Diodor. Sic. lib. 2. cap. 1. Some derive this River from the mountaines of Kedar, and some affirme it hath not its Originall and supply from the earth,

but from heaven by raine, and therefore it is called by such a name in Latine as signifieth a Brooke, which sometimes may be dry; howsoever, it bordereth on the South part of Pale∣stine, or the Land of Canaan. The usuall limits of the Land of Canaan are noted for the Longitude to be from Dan, a (Nor∣therne Citie situate at the foot of Mount Lebanon) to Bersheba (a Southern citie in the Tribe of Simeon) that is, about an hun∣dred and sixty miles in length, and the latitude or breadth from Jordan in the East to the great Sea Westward which is about eighteene miles, Adrichom. Delph. Epist. Prefixt. Theatr. terr. Sanct. and in the 34. of Numbers where the parts of the Land of Canaan were most exactly described, it is confined farre short of the extent here set downe; but we are to conceive that this promise was not made personally to Abram, but for his posterity, and to be made good by degrees, for all that the Is∣raelites possessed they had not at once; Exod. 23. 29. nor in the same manner and tenure, for they had the Land of Canaan in possession, afterwards the seed of Abram had the dominion of other Countreys, according to the amplitude of the promise in this place; as we see, 1 King. 4. 21. or if they had not, the cause was in their breach of covenant with God, not in Gods with them.

great river] (Joh. 1. 4.) The River Euphrates was called the great river, not that of it selfe it was greater then any other, but for that by the falling of Tygris into it it swelled beyond the breadth of other rivers.

V. 19. The Kenites] Are thought to be the same with the Midianites, Judg. 1. 16. compared with Exod. 3. 1. Here are reckoned t••nne sorts of people in Canaan, which by mix∣ture, or diminution of some of them, afterwards were reduced to seven, as they are distinctly named, and definitely numbred, Deut. 7. 1.

the Kenezites] These are thought to be the off-spring of Ke∣naz a Duke of Esaus race, Gen. 36. 15. 42. and more usually styled I••umeans: and though those that dwelt in Mount Sei•• might not be medled with, (God having made an expresse pro∣hibition even to a foot of ground, Deut. 2. 4, 5.) yet this seem∣eth not to be generall in regard of persons, nor of times, for the Edomites that descended from ••sau and bare his name (for one of his names was Edom) were all of them subdued by David, and brought under servitude, 2 Sam. 8. 14.

V. 21. Canaanites] That name is sometime taken general∣ly for any one of the Land of Canaan, and sometime specially, as here, and Deut. 7. 1. for a particular sort of Canaanites, who for something notable above the rest retained the name of the whole Nation. See Annot. on Chap. 13. vers. 7.

CHAP. XVI.

Vers. 1. SArai bare him no children] Those, whom God most favoureth, are not alwaies most fruitfull, thou••h the fruit of the wombe be his reward, Psal. 127. 3. see vers. 10.

V. 2. restrained] She religiously acknowledgeth the re∣straint of her fruitfulnesse to be from God, but faileth in bind∣ing Gods power to the common order of nature, as though he could not give her children in her old age.

V. her maid] Her bondwoman, Gal. 4. 22. whom she made choice of, rather then of a freewoman, because of such a one the issue should be as hers, as Rachel said of her hand-maid Bil∣hab, Gen. 30. 3. Of such adopted issue see 2 Sam. 21. 8. Esth. 2. 7.

gave her] Abraham set no affection upon her as a bed-fel∣low, before Sarai offered her for a wife; it was not then unlaw∣full lust, but a desire both of Abraham, and Sarai, that he might be the father, though she were not the mother of the promised seed; and this was practised by the Patriarchs in that time, though the first institution were otherwise, Gen. 2. 24. Mal. 2. 15.

to be his wife] That is, in stead of a wife▪ as touching so∣cietie in the bed, but otherwise she was inferiour to a wife. See Annot. on Chap. 25. 1.

V. 4. And he went] The first promise God made to him, was for multiplication of his progeny▪ but he told him not how, and he seemed after long expectation to conceive that it must be fulfilled by an adopted heire, Chap. 15. 3. God tels him, vers. 4. that he should have an heire of his owne loines, and having no such promise for Sarai, nor any hope by her contemned bar∣rennesse, to have issue by her, he takes her offer for her maid, wherein they both failed through infirmitie of faith.

despised] This punishment declareth what they gaine, who attempt any thing against the word of God; evill counsell proveth worst to those that give it; and for Hagar we see in her a note of an il condition, which is to be proud, and scornfull, when she should have beene humble, and thankfull. See Prov. 30. 21.

V. 5. My wrong] I suffer wrong by the insolencie of my handmaid, who hath ill requited my kindnesse to thee, and her, and I must lay the blame upon thee, who shouldest make her to be of better behaviour towards me; or her wrong of me will be a wrong upon thee, since being one flesh with thee by marriage, her contempt of one must needs turne to the dispa∣ragement of both. Some take the words not so much for a complaint, as for a commination, as if Sarai should threaten to be meet with him, and to recompence his wrong with some ill requitall; howsoever herein she bewrayes more passion then either religion, or judgement, as the Israelites, Exod. 5. 21. and the wife of Moses, Exod. 4. 26.

V. 6. in thine hand] To correct her for her fault; though Sa∣rai shewed too much wrath to her maid, and too little reverence to her husband, yet he gives her the respect of a wife, and the authoritie of a mistresse, without any returne of intemperance, or contumely towards her.

hardly] Geneva, hardle. Heb. afflicted her. Correction given in anger hath usually more of rigour, then of right.

V. 7. Angel] Which is Christ, as appeareth by vers. 10. 13. who is called an Angel, Exod. 14. 19. & Chap. 23. 20 21. 23. Isa. 63. 9. Mal. 3. 1. and who descendeth to the meanest in their miseries, to advis•• and comfort them.

to Shur] That was a Citie in the way from Canaan to Egypt, her native Countrey, according to her name which signifieth flying, Schindl. Pentaglot. Col. 422. she played the fugitive from her mistesse, her pride, and impatience of correction made her set light by the best family in the world, and so in effect to excommunicate her selfe from it, and in likelihood from Religion, to her Egyptian Idolatry.

V. 9. Returne] She should not have left her place for the displeasure of her mistresse, Eccles. 10. 4. nor have runne away with her masters child; but have submitted to the correction which she deserved, 1 Pet. 2. 18. and that is the counsell which the Angel giveth her.

V. 11. Ishmael] His name was given him by an Angel, and it signifieth as some render it the Lord shall heare; as others, the Lord hath heard; which is more agreeable to the reason rendered by the Angel for it, viz. because the Lord hath heard thy affli∣ction.

V. 12. a wilde man] Or according to the Hebrew, a wilde asse man; That is, fierce and unruly, as a wilde asse among men; see Job 39. 5 6, 7, 8. Jer. 2. 24. Hos. 8. 9. A contentious man is like a wilde asse, without either wit, or manners; this is the condition of the Saracens the posteritie of the Ishmaelites, who have their name from Saric, which in the Arabian Tongue sig∣nifieth a thiefe. Schindl: col. 423. Such especially have their hands against every one for booty, and every ones hand against them for safety.

his hand shall be] He shall be a very quarrelsome man, shew∣ing himselfe an enemy to many, and provoking many to be his enemies.

dwell in the presence] So did Ishmael, who is named with Isaac, as in a brotherly society coming to the funerall of his father, Gen. 25. 9. and died in the presence of all his brethren, Gen. Chap. 25. ver. 18. And for the Ishmaelites (his posteritie) the meaning is, that they shall multiply, and inlarge their habita∣tions about the borders of their brethren; who were some of them his brethren by the fathers side, as the sonnes of Ke••urah the Midianites, and others his neere kinsmen, as the Idumeans, Ammonites, and Moabites.

V. 13. here looked] To have a vision of God, or revelation from God in her holy masters family was no such great marvell, as that here in the wildernesse God would vouchsafe so much grace to so unworthy an handmaid, so insolent a servant to so gracious a mistresse, so transported first with pride of her favour, and then with impatience of deserved correction.

Looked after] That is, have I (after a vision of God, who sees me, and hath talked with me) power to look, and live? for the appearance of God, or of an Angel was conceived to be a forerunner of death; therefore these be words of wonder, that after that entercourse betwixt God, and her, she yet liveth, which must arise by comparison of mans sinfull frailty, with Gods omnipotent purity. See Gen. 32. 30. Exod. 24. 11. & 10. 1. & 33. 20. Deut. 4. 33. and Deut. 5. 24. Judg. 6. 22. 23. & Chap. 13. 22. Esai. 6. 5. Luke 5. 8.

V. 14. Beer-lahai-roy] (i.) the well of the living that seeth me: Either because the angel of the living God saw her; or be∣cause she saw the Angel of the Lord, and yet lived, but the former interpretation is rather to be received.

CHAP. XVII.

Vers. 1. ALmighty] The word is Shaddai signifying Al∣mighty; for God can doe any thing, Job. 42. 2. The Geneva renders it alsufficient, and so must he needs be, who is Almighty; this is a good ground of Abrahams beliefe of all the promises of God, though in things above nature, or against it.

Before me (Gen. 4••. 15. Psal. 116. 9. 1 Kings. 8. 25.) That is, whither soever thou goest have me still in thy thought to believe what I tell thee, and to doe what I bid thee. See 1 Kings 2. 4. and Chap. 3. v. 6. 2 King. 20. 3.

Be perfect] or upright and sincere. The way to perfection is so to live with men, as to consider God a looker on for all a man doth, and so to converse with God, as if men were spectators of his most private actions. See Annot. in Chap. 6. v. 9.

V. 2. Make my Covenant] That is, renew it, or establish it being made, as vers. 7. Lev. 9. 24. Ezek. 3. 23. Dan. 8. 17.

V. 3. Fell] Prostrate adoration is not unsutable to gratu∣lation, or rejoycing. See ver. 17.

V. 4. many nations] Hebr. a multitude of nations.

V. 5. thy name] Ab signifieth Father; ram, high; so that Abram signifyeth high Father, and the letter [he] inserted, maketh the name to end in ham, and Ham is the first syllable of Hamon signifying a multitude, and that multitude includeth ma∣ny Nations, Rom. 4. 17. the Gentiles, as well as the Israelites, and those not onely his naturall issue, as the Ishmaelites, Midia∣nites, and Idumeans, but all true beleevers of what Nation so∣ever, who are Abrahams children, Rom. 4. 11, 12. So his name now signifieth a high Father of a multitude: yet is not this name so given him, that it should be altogether unlawfull to use the other, for we see the contrary, Nehem. 9. 7. but it rather noteth Gods especiall favour, then prescribeth a necessary rule for that appellation. Some take the giving of a new name to note a Sa∣cramentall renovation in the new sense of Circumcision which now was first added to the Covenant, and thence hath it been the practise of such as professe Religion, to give names to their children at their Circumcision. See Luk. 1. 59. & Chap. 2. v. 2.

V. 7. God unto thee] I will exercise my perfections with especiall respect to thy protection, and comfort; and for thy sake to thy seed after thee. See Heb. 8. 10. Revel. 21. 3.

V. 8. unto thee] See Annot. in Chap. 35. vers. 12.

stranger] Heb. of thy sojourning.

everlasting possession] So Esa. 60. 21. yet this was but upon condition of the peoples part of the Covenant, which is faith, and obedience, which broken by them, they enjoyed the Land but a little while, Esa. 63. 18. but to the repentant beleever the promise is made good by an eternall inheritance, Heb. 9. 15. 1 Pet. 1. 4.

V. 10. Covenant] Circumcision is called the Covenant, be∣cause it is appointed by God as a Seale of the Covenant, and hath the promise of grace joyned unto it; which is common to all Sacraments. See Exod. 12. 11. Matth. 26. 18. Luk. 22. 20. Col. 2. 12. and as it is performed as a condition of the Covenant enjoyned by God, it is a Morall obedience; as exercised through faith in Gods promise, it is Sacramentall.

V. 12. man-child] Male-children were onely circumcised, because the beginning of generation is from that sex, and so the originall of corruption by generation was rather male then fe∣male; yet served it for a signe of that covenant to the female sex, because the woman is of the man, as the Apostle saith, 1 Cor. 11. 8. and the females were accompted (as to this Sa∣crament) with reference to their fathers, or to their husbands; so that to them (if they did beleeve and assent unto the Cove∣nant, as God ordained it) may be applyed the saying of the Apostle, 1 Cor. 7. 19. Gal. 6. 15.

V. 11. foreskin] To wit, of the genitall part, which so soone as sinne appeared was for shame kept out of sight, and which is not onely corrupt in it selfe, but the means to conveigh corrup∣tion to another, which yet God can dignifie with an holy use, in a sacramentall sense, and hereby upon this dishonourable part he hath set so much honour, according to that of the Apostle, 1 Cor. 12. 23. that many nations have willingly taken up cir∣cumcision, as an honour to themselves; and the want of it hath been sometimes upbraided by way of contempt, as 1 Sam. 17. 36. The uses of circumcision were partly to distinguish Gods people from other nations, and to separate them from them; so that without they would yeeld to that, they were to have little communion with them, Gen. 34. 15. Partly to signifie the cut∣ting off of concupiscence, and the extirpation of sinne, Deut. 10. 16. & 30. 6. Jer. 4. 4. Rom. 2. 29. & 4. 11. Phil. 3. 3. Col. 2. 11. which cometh by that part in propagation from man to man. And partly to betoken the puritie of the promised seed, who was to have mans nature, but without any corruption, which in ordinary generation is derived from it; and withall, not one∣ly to be a signe of Gods Covenant with Abraham, and his seed, especially the godly, but to a Seale of the righteousnesse of faith, Rom. 4. 11. and remission of sinnes by the bloodshedding of the promised seed, Heb. 9. 22. Some adde, that it is a type of Baptisme.

V. 12. eight dayes old] Heb. a sonne of eight dayes. Yet if the child were too weake to beare circumcision, it might be for∣borne till it were stronger: see Josh. 5. vers. 5, 6. but sooner then the eighth day the child was not to be circumcised, lest it should be too weake to endure the paine; nor were young cat∣tell to be offered untill they had beene nourished seven dayes

with the damme, Levit. 22. 27. and it was better for the mo∣ther who by that time might be in better case to beare her part of the severity of that Sacrament (viz. her motherly compassi∣on for the paine of her child.) Here is a ground for Baptisme of infants; for Baptisme succeedeth succeedeth in the place of Circumcision, as the Sacrament of admission, or entrance into the Church, Col. 2. 12.

V. 13. He that is borne] All the males of his family, whe∣ther natives or strangers, bond or free, must needs be circum∣cised, so are the words of this verse; which is to be understood of the children of strangers, for none of them, if of age to con∣sent or dissent, was to be compelled to be circumcised; for Cir∣cumcision was to be used but as a token of the covenant, vers. 11. and he that was out of the covenant (as all those who were not of Abrahams seed by the free woman were, unlesse they were Proselytes, and willingly betook themselves to the profession of the Religion of Abraham, and then they were Abrahams spirituall, though not his carnall, posteritie) was kept out from Circumcision also; upon this ground it is probably conceived that neither Ishmael nor Esau, if they had beene out of the fa∣milies of their fathers, had beene bound to receive Circum∣cision.

everlasting] The word Olam, or Ghnolam, in the Originall is sometimes referred to the time past, as remember the dayes of old, remove not the ancient land marke, Prov. 22. 28. The word rendred old, and ancient, is Olam, or Ghnolam in both places. Sometimes it is taken for the time to come, and that ei∣ther for terme of life, as Deut. 15. 17. or for some long dura∣tion, determined by some notable change, or alteration of things; as the doores of the Temple are called everlasting doores, Psal. 24. 9. by which the King of glory, that is, the Arke, with Gods especiall presence betweene the Cherubims, 1 Sam. 4. 4. was to enter; yet those doores were destroyed with the Tem∣ple, and in the ruine of it after the coming of Christ, was Cir∣cumcision, and other ordinances of the old Priesthood at an end; see Heb. 7. 12. Chap. 8. vers. 9, 10. and the Covenant may be said to be everlasting, in respect of the spirituall part, for which Circumcision was ordained; and in respect of the long con∣tinuance of the outward ceremonie.

V. 14. cut off] Which cutting off may be conceived to be of three kinds; 1. By capitall punishment by the Magistrate on such as were bound unto it and did contemne it. 2. By ex∣communication of them as not appertaining to the people of God. 3. By Divine judgement where the former means were not or could not with conveniencie be used. But howsoever it fell out with offenders of full age, (for it is doubtfull how this cutting off should be understood) yet it cannot be meant of In∣fants; for though the Septuagint adde to child [eight dayes old] that is not in the Hebrew Text, nor can they be said to breake the Covenant, who can doe nothing that belongeth to the keep∣ing of it; and the words from the originall may be read thus, The male that doth not circumcise the fore-skinne of his flesh: that is, who could doe it himselfe, or actually consent to the doing of it by another and would not: they then by whose default Circumcision is omitted here are threatned, and so we see that Moses, who should have circumcised his child, was in danger to be killed, not the child it selfe, Exod. 4. vers. 24, 25. Besides that the want of Circumcision (except in case of contempt or wilfull neglect) was not so perillous, and penall, (as to be pu∣nished with cutting off) may appeare by the omission of it for fourty yeares in the wildernesse, Josh. 5. 7. which is not yet re∣proved in the Scripture; and the Passeover prescribed to be kept the fourteenth day of the first moneth upon the same termes, as an Ordinance for ever, Exod. 12. 14. 16. and on the same penaltie, vers. 15. might yet upon extraordinary occasion be put off untill the fourteenth day of the second moneth, Num. 9. 10, 11. and was omitted for the most part during the Isra∣elites journeying in the wildernesse; for it was celebrated but once in fourtie yeares, nor was to be eaten by any that was not circumcised. There was then no such necessitie to salvation ei∣ther of the one, or the other, as that damnation should be the punishment of a meere omission, especially in Infants not capable either of the command, or contempt; yet if any not circumcised in his childhood should when he were come to ripenesse of yeares refuse the Sacrament, he would become guil∣tie of the contempt of God in it, and so would deserve to be cut off either by the hand of the Magistrate, or by excommu∣nication out of the Church, or by the Justice of God, as in the case of Moses before mentioned; and if he continued in that contumacie, he deserved to be cut off from all communion of the Saints both on earth, and in heaven: The like commination is made for the breach of other temporarie ordinances, as Exod. 12. 15. & Chap. 31. 14. Levit. 7. 20. & Chap. 10. 6, 7. 9.

V. 15. but Sarah] That name Sarai (as some expound it) signifieth my Lady, or Princesse, or in the plurall Number, my Princesses: they that gave her that name wisht her much honour, and with her name at least in their affection prophecied of it; but that name having a terme of restriction my is not so honou∣rable

as that which is given her by God: For now as her hus∣bands name was changed to note the multiplicitie of his seed, so is hers for the same reason, I changed into H, the first letter of Hamon signifying multitude, for she was to be a fruitfull mo∣ther of much people, by the spreading of Isaacs posteritie, her naturall sonne; and by m ultiplying spirituall daughters, 1 Per. 3. 6. so that though she was but a Lady of a particular family now, she was to have a female preeminence of much larger ex∣tent and compasse.

V. 17. fell upon his face] See Annot. on vers. 3.

laughed] (Psal. 126. 2.) This laughing is of admiration at Gods favour, not of distrust in his power, Rom 4. 19, 20. though he had hitherto found an indisposition in his body to beget a child, and having beene so long without, he could not but en∣tertaine the promise by way of wonder and rejoycing; and in this rejoycing his faith might reach as farre as the joy of the Messiah, Luk. 2. 10. for our Saviour saith, he saw his day and rejoyced in it, Joh. 8. 56. and it might be strange to him, that Sarah whose present condition was past hope of conception, should now bring forth; and that himselfe having so long been onely an husband, should now and not before begin to be a father, and that they both should be fruitfull in age, who in youth had beene barren.

an hundred yeares old] His yeares at that age of the world seeme not in themselves to be any great impediment to pro∣creation of children; and we read long after this, that Cato the famous Censor was father of a child at eighty yeares of age; and King Massinissa at eighty sixe yeares. Plin. Nat. Hist. lib. 7. cap. 14. But there was somewhat more in Abrahams case then mere age to make the promise more admired, and that was, that he found an indisposition of body to beget, as if (as to that purpose) it were dead, as the Apostle speaketh, Rom. 4. 19. If it be said, that thirty seven yeares after this, when Sarah was dead and buried his body was not so dead, but that he married againe and had sixe children by Keturah, Gen. 25. 1, 2. It is true, and therein God might shew his power in ren••ing his vigour as the youth of an Eagle Psal. 103. 5.

And shall Sarah] The matter was more strange that Sarah now should be a mother, then that Abraham should be a fa∣ther, (though the same reason be rendred for it, that is, the barrennesse of both, Rom. 4. 19) for as females are marriage∣able sooner then males, and so may be mothers younger then the male kinde are fathers, so the vertue and power of conception ceaseth sooner then in men, as when they are about fifty yeares old. Plin. Nat. Hist. lib. 7. cap. 14. whereas it is usuall with men after that age to be fathers of children.

V. 18. O that Ishmael] His affection to Ishmael whom he knew, makes him lesse glad of Isaac, whom yet he knew not. Ignorance of better makes many take up their content with the worse; so many embrace the present world with little longing after the future, though much more worthy both of desire and endevour, because they have none acquaintance with it: yet Abraham sheweth h imselfe a pious and an indulgent father, wishing he might live in Gods sight; that is, in his favour, as in the light of his countenance, Psal. 4. 6. for favour is signified by sight, as displeasure by hiding of the eyes, Isa. 59. 2.

V. 19. call his name Isaac] Which signifieth Laughter, from his laughing, not from hers, for yet she had not laughed at the promise: Or, he might have his name of laughter for the joy that both of them might have by the birth of so hopefull a ••onne.

everlasting] See Annot. on vers. 13.

V. 20. Twelve Princes] Gen. 25. 16.

V. 21. But my covenant] He promiseth to Ishmael a nu∣merous and noble progenie of twelve Princes, vers. 20. but his principall blessing which is spirituall, he will settle upon Isaac by solemne covenant.

V. 22. went up] He withdrew the demonstrations of his especiall presence, as Gen. 35. 13. Judg. 13. 20.

V. 23. the selfe same day] They were well instructed which so readily obeyed to be circumcised without resistance; Which thing declareth that masters in their houses, ought to be as Preachers to their families, that from the highest to the lowest they may obey the will of God. And it declareth likewise that this Sacrament was at first esStablished by undoubted assurance of Divine Revelation; for if by any authoritie inferiour to that it had beene proposed, it would have beene rejected with in∣dignation, and disdaine, as a thing both shamefull, and paine∣full, and, in respect of tender infants, sinfull: no wise father, nor tender hearred mother, would ever have given consent to shed the bloud of their little infant but of eight dayes old; but the Majestie of the Lord so appeared with the appointment, that Abraham and his family were soone perswaded to it.

V. 24. ninetie yeares old and nine] The age of Abraham is five severall times exactly noted in the Scripture, Gen. 12. 4. & 16. 16. and in this place, and 25. 7. with the variations of increase; which sheweth Gods vigilant providence over the persons, and passages of the faithfull, and the estimation he hath of them in preserving their memory, Psal. 1 12. 6. whereas the name of the wicked shall rot, Prov. 10. 7.

V. 25. thirteene yeares old] Hence the Arabians as the po∣steritie of Ishmael going rather by example then by rule, use Circumcision not the eighth day but at the thirteenth yeare, Josephus Antiq. lib. 1. at the end of Chap. 12. in some Editi∣ons, and at the beginning of the 13. in others.

V. 26. was Abraham] The circumcision of Abraham, and Ishmael is especially noted, as the chiefe of that great family; to shew, that those, who are first in honour and preminence, should be most forward in obedience to Gods Ordinance, how difficult, or distastfull soever it be.

V. 27. circumcised with him] It is not said by whom, it is not like that Abraham alone did circumcise them all in one day, though (no doubt) he bore the principall part in that per∣formance, both for the Sacrament it self, & the religious instru∣ction, and prayer belonging to it. The moderne Jewes use Chirurgions in that service, and some are especially imployed therein, as Midwives for child-birth, who are knowne by the long and sharpened nayles of their thumbs. Of the whole man∣ner of Circumcision, see Bux. Synag. Judaeor. c. 2. p. 71, &c.

CHAP. XVIII.

Vers. 1. PLaine of Mamre] See Annot. on Chap. 13. vers. 18. V. 2. three men] That is, three Angels in mens shape, so they seemed to him, and as such he entertained them; and so (though he knew it not) he had Angels for his guests, Heb. 13. 2. and among them Christ, for he assuming an hu∣mane shape as the other two did, made one among them, and was the chiefe of them, as the title given to him, vers. 3. & 17. sheweth: and he is called an Angel also, Mal. 3.1.

V. 2. towards the ground] He did them humble reverence after the manner of the Easterne Countreys

V. 3. Lord] Speaking to one of them, in whom appeared to be most majestie, he calleth him Lord, and that truly, for be is indeed the Lord not onely of men but of Angels, Heb. 1. 6.

V. 4. wash your feet] For men used becaus eof the great heat to goe bare-footed in those parts, either altogether bare, or with sandals which had soles below, but were open above, and fastned to the foot with a buckle or lace; therefore it is noted by the Apostle for an act of charitie to wash the Saints feete, 1 Tim. 5. 10.

V. 5. a morsell of bread] He speakes sparingly, but entertains bountifully, vers. 6, 7. It is good to have our deeds exceed our words.

comfort] Heb. stay. Isa. 3. 1.

therefore are ye come] (Chap. 19. 8. & 33. 10.) As directed to me by the speciall providence of God, to give me occasion and opportunitie to expresse my respect, and to doe offices of charitable observance unto you.

V. 6. unto Sarah] Though Sarah were a great woman, so great as to be styled Lady or Princesse, having at least there hundred and eighteene servants under her, yet she is bidden to make ready meal, knead and bake cakes of it; and if she did it not with her owne hands, she was (at least) to oversee the doing of it in due manner, and with good dispatch: A good example for great Ladies, that they doe not thinke themselves too great or too good to play the good huswives. See Prov. 31. from vers. 10. to the 24.

three measures] The least measure among the Hebrewes was of the quantity of an Hens egge, whereof twenty foure make a Cab, and sixe Cabs are thought to be one of these measures.

fine meale] Well and curiously sisted for the separation of brans, and all the grosser part of the corne when it cometh from the Mill.

V. 7. ran] This hospitalitie of Abraham is v ery commen∣dable, not onely for the plenty of provision, and choyce of the best, but for the speedy preparation.

V. 8. cate] As God gave them bodies for a time, so he gave them the faculties thereof to walke, to speake, to eate, and drinke, and such lke; yet what was let into body in an extra∣ordinary manner might afterwards be resolved into aire; and what they did might not be so much by any naturall faculties of those bodies they assumed, as by a supernaturall application of those parts they had to what they did; and though our sa∣viour say, Luke 24. 37, 38, 39. that a Spirit hath no such parts as man hath, and tehrefore gives them sensible satisfaction by handling that he was no spirit, yet spirits might, and sometimes did assume humane shapes.

V. 9. Where is Sarah] This question is moved not out of ignorance, but to take an occasion by it for what was after to be said, as Gen. 4. 9, 10.

V. 10. return] Hebr. returning I will return. By a visitation of performance, as now of promise.

time of life] (2 King. 4. 16. Rom. 9. 9.) Some referre this to the Angel, as if he should say; If I live, &c. but then it must

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be taken after the manner of men, for Angels d••e not. Or, ac∣cording to the time of life, may import as much assurance of the thing, as of the life of an Angel who is immortall; or, when the child shal come into this life by thy conception and delivery, wherein was an implicite promise both of the mothers and of the childs life also, this God could have effected presently, but he would not hasten the pace of production before the ordinary time of bringing into life.

behind him] It seemes by this time he was neerer the Tent then Abraham was, and standing with his face towards Abra∣ham without it, Sarah was at his backe, being in the doore of the Tent.

V. 11. stricken in age] Though Abraham being 99. yeares of age was past the prime of his strength, and so in a declining state of body, and in respect of fruit as a dead tree in his own conceipt, Rom. 4. 19. (especially, having continued childlesse untill this time) yet living to the age of 175 yeares, he was not so farre decayed, as to be altogether unapt for the begetting of a sonne. See Annot. on Chap. 17. vers. 17.

manner of women] Who have helps to conception, which after that age doe usually cease with that sexe, though sometimes they may continue longer, and some now and then conceive without them. Arist. hist. animal. lib. 7. cap. 2. and it is report∣ed by Pliny, of one that bare a child at sixtie yeares of age, of another at eightie: Plin. N••t. Hist. lib. 7. cap. 14. Howsoever Sarah being of this age, and state of body, the prediction of her child bearing, must needs be of Divine revelation, and the accomplishment of it by a Divine vertue.

V. 12. laughed] Not as Abraham did out of joy and ad∣miration, Chap. 17. 7. nor as the wicked, by way of derision; but out of some diffidence mingled perhaps with some degree of irreverence, by reason of her own defect of faith, for she ra∣ther had respect to the order of nature, then beleeved the pro∣mise of God: but this was at the first apprehension of the news, which then seemed to be more strange, then true, but after∣wards she recollected her religious thoughts of God, and belee∣ved that which at first she but admired, rather then beleeved. See Heb. 11. 11.

within her selfe] Secretly, which gave her confidence to de∣ny what she did, but that was soone turned into feare, when she saw she had to doe with one that could discover what unto men was most concealed.

my lord] Though she failed of faith in the promise, she was not wanting in her due respect to her husband, whom in her heart she honoured as her Lord, and not onely tearmed him so in outward speech, 1 Pet. 3. 6.

V. 14. too hard] See the Annot. on Chap. 17. vers. 1.

V. 15. she was afraid] To her weaknesse of faith, she addeth the telling of an untruth, and fearing to receive a rebuke, she is not afraid to deserve it by denying what she did; Such failings of the godly are noted not for imitation, but for caution.

V. 16. * bring them on the way] * Act. 20. 38. Rom. 15. 24. 1 Cor. 16. 6. 11 / Tit. 3. 13.

V. 17. Lord] Jehovah the Hebrew word sheweth, that this Angel was Christ; for this word is onely applyed to God.

hide] As it is a part of friendship to have the same friends and the same enemies, and to communicate in secret counsels, so God sheweth that he taketh Abraham for his friend, 2 Chro. 20. 7. in both; for the former, see Gen. Chap. 12. v. 3. and for the later this place is sufficient evidence, where it appeareth that God sheweth himselfe as a familiar friend to his faithfull, and obedient servants, communicating unto them his secret coun∣sels, Gen. 6. 13. Psal. 25. 14. Amos 3. 7. Joh. 15. 15. They then being so instructed of God may well be wiser then other men, Psal. 119. 98, 99. This Judgement was the more meet to be re∣vealed unto Abraham, as to a chiefe member of the Church, and might and would thence give good documents, and instru∣ctions to his Church. Whereof God giveth him a very good testimony▪ vers. 19. and it was also to give him occasion to exer∣cise his charitie and devotion in praying for the Sodomites▪

V. 18. a great Nation] By reason of his multiplyed poste∣ritie.

blessed in him] That is, by reason of Christ descended from his loynes.

V. 19. I know] God knoweth not only what a man is, but what he shall be; not only what he doth, but what he will doe; therefore we must not m••••sure his dealing with men by mens rules or examples, who know no further then for the present.

he will command] (Gen. 28. 1. Deut. 32. 46. Prov. 6. 20.) That which is here said of Abraham, should be done by every father of a family; who is so religiously to order his houshold, as to make it like unto a Church; so it is like Philemon did, vers. 2. Though the Church in his house might be also the As∣sembly of Christians in the Primitive and persecuting times of the Gospel.

after him] The godly precepts of parents, and masters binde their children and servants to obedience when they are dead. See Jer. 35. from the sixteen to the end of the Chapter.

that the LORD may bring] Mans obedience is no merito∣rious cause, though it be a condition of Gods beneficence; his love is the root, the goodnesse, and good things of his children the fruit of it, Deut. 4. 37.

upon Abraham] The happy condition of posteritie redounds to the honour, and to the comfort of their progenitors; and so on the contrary parents may be said to suffer in their children, Matth. 15. 22.

V. 20. the cry] The notice that God takes of sinne is fi∣guratively set out by a great cry or noise that cannot but be heard; be the sinne never so secret or silent, he knows it as well as that which is most open and clamorous.

Sodom and Gomorrah] There were two cities more destroy∣ed with fire and brimstone, but he nameth onely these two, as being more notable for estate and greatnesse, and more notori∣ous for lewdnesse: they were guiltie of other sinnes besides these expressed in this story. See Ezek. 16. 49.

V. 21. I will goe down] (Gen. 11. 5. Exod. 3. 8. Mic. 13.) God speaketh after the manner of men, to let them know, that he taketh especiall notice of notorious sinners, and will take a course to punish them; and to set them an example to enter into Judgement with good advice, as Job saith of him∣selfe, The cause which I knew not, I searched out, Job 29. 16. But God knoweth all things presently, without searching, though never so secret; certainly, without erring, though never so doubtfull, in respect of men. See Chap. 2. vers. 19.

cry] Our sinnes cry for vengeance, though none accuse: it is a figurative phrase importing that God is much provoked before he punish, Jonah 1. 2. See Annot. on vers. 20.

V. 22. stood yet before] Abraham by this time knew him, whom he talked with, to be God, to whom he sueth as to the Judge of all the world; and he taketh it upon him, and an∣swereth as having the power of God to save, and to destroy; when the other two, that were with him, were gone before to∣ward Sodome.

V. 23. the righteous] (Ezek. 9. & Chap. 21. 3.) That is, such as his Nephew Lot, or others who were not guiltie either by act, or approbation of those hainous crimes, which called for vengeance upon that sinfull Citie.

V. 25. shall not the Judge] And in this negative question is emphatically implyed an affirmative position, which is, that God above all others must and will doe right, because from his Judgement there is none Appeale.

V. 27. dust and ashes] Dust, by the basenesse of his origi∣nall, and end for his bodily part, Gen. 3. 19. and ashes, as de∣serving to be burned to ashes, if God should deale with him ra∣ther in justice then in mercy: of this he is the more apprehen∣sive by his neerer approach unto God. See Isa. 6. 5. Luk. 5. 8.

V. 32. this once] If God refused not the prayer for the wicked Sodomites even to the sixt request, how much more will he heare the prayers of the godly for the afflicted Church? In this intercession of Abraham, his charitie, his humilitie, his modesty, his fervency and importunitie, excellent qualifications for a petitioner to God, are worthy to be observed and used in prayer. It is to be noted, that he prayeth not for Lot in particu∣lar, not doubting but God would set him in safetie from punish∣ment, as well as he had kept him from societie in sinne, See vers. 23.

ten] He speakes of Sodome onely, (and in Sodome (as some conceive) with especiall respect to Lots family) which had most provoked God to wrath, and which for Lots sake he desired most to be spared. God declareth that his judgements were done in great mercy, for as much as all were so corrupt, that not only not fiftie, but not ten righteous men could be found there, and also that the wicked are spared for the righteous sake. See Gen. 12. 3. Jer. 5. 1. Isa. 65. 8. Yet these be acts of especiall grace, granted to great favourites, as Abraham was; but are not to be drawn into a generall rule, Ezek. 14. 18.

CHAP. XIX.

Vers. 1. TWo Angels] Two of the three which were with Abraham, wherein we see Gods provident care in preserving his, albeit he reveale not himselfe to all alike; For Lot had but two Angels, Abraham three that appeared un∣to him, and were entertained by him; Gen. 18. vers. 2. of which three one was God or the sonne of God; Called an Angel, Mal. 3. 1. though in the resemblance of man; who stayed with A∣braham while the other two went toward Sodome, Chap. 18. vers. 22. to destroy it, vers. 13. of this Chapter.

i•• the gate] As Abraham at his Tent doore, Chap. 18. v. 1. where he might best observe who were the meetest objects for charitable entertainment, especially strangers, who at this time of the day (that is, evening) were either to take up their lodg∣ings, or to abide in the streets all night.

V. 3. pressed upon them] That is prayed them instantly.

turned in] In the precedent verse they said they would abide

in the street all night, and they meant sincerely so to have done, if Lots importunitie had not pressed them to turne in to him; for a slight invitation may be seriously refused, and that which is se∣rious and urgent accepted afterwards, and that without either hypocrisie in the one, or levitie in the other. See the like, Luk. 24. vers. 28, 29.

eate] See the Annot. on Chap. 18. vers. 8.

V. 4. old and young] All the people; nothing is more dan∣gerous, then to dwell where sinne reigneth, for it corrupteth all: see Exod. 16. 2. Jer. 9. 4. & 32. 32. Ezek. 14. 5. Nahum. 3. 1. therefore better to stay all night in the streets as the An∣gels spake, vers. 2. then to take up a lodging with such lewd hosts as the Sodomites were: And here we see that commu∣nitie in consent is no good argument of a good cause, for the whole Citie is assembled for a most wicked purpose against godly Lot, and his heavenly guests.

V. 5. know them] The Scripture in this word knowing mo∣destly intimateth a most immodest meaning, not fit to be men∣tioned in plaine termes: see Gen. 4. 1. Numb. 31. 17. Judg. 19. 22. This sinne is from these men (men in shape though worse then beasts in their lusts, as the Angels in humane ap∣pearance were better then men) called Sodomie (as the buying of spirituall things from Simon Magus his offer, Act. 8. 18. is called Simonie) and it is an abuse of either sexe against nature: see Levit. Chap. 18. 22, &c. 20. 13. Rom. 1. 23, 24. wherein the Sodomites were most impudent, Isa. 3. 9. and to their im∣pudence was added violence, as 〈◊〉〈◊〉 those sonnes of Belial, Judg. 19. 22.

V. 7. brethren] Not by bloud, or affinitie, nor by profes∣sion of Religion; but by communitie of nature, and vicinitie of dwelling. In this courteous compellation, and submissive supplication to those who were disposed to doe the foulest deeds that could be, he shewed his patience and his prudence; when many are vehemently bent against one, smooth words must serve in stead of rough resistance; this is according to the A∣postles counsell, 2 Tim. 2. 25.

V. 8. daughters] He deserveth praise in defending his holy and honourable guests from dishonourable violence and viola∣tion of their puritie; but he is to be blamed for seeking unlaw∣full meanes; for we may not doe evill, that good may come thereof, Rom. 3. 8. and it was the more evill because his daugh∣ters were betrothed, and in a manner married, vers. 14. though yet virgins, vers. 8. and howsoever it had been more shame in the Sodomites to offer that abuse to his guests, it was more sinne in Lot to offer to prostitute his daughters to their brutish and▪ boundlesse lusts. Some thinke he made this motion, ma∣king account that such an offer would qualifie them so, as to take them off from both; as if one should pacifie an enraged man against a third person by offering a dagger to kill himselfe to spare the other; or as Reuben, Chap. 42. 37.

for therefore] That I should preserve them from all injurie; that was Lots intent in his invitation, and thereto they yeelded their consent, as if they came of purpose to put themselves un∣der his protection.

V. 9. Judge] When the godly doe but their dutie, the wic∣ked impute unto them usurpation above right, Exod. 2. 14. 2 Chron. 25. 16.

worse] The wicked become worse by that which should make them better, and from shamelesse impudence, proceede to fearlesse violence.

V. 11. with blindnesse] Which though it were universall as the sinne was, yet it was not totall, for it seemes they could dis∣cerne the house but not the doore, as the Aramites, who had but a dimme or confused sight when they followed the Prophet they knew not whither, 2 King. 6. 18. The same word that is here used for blindnesse, (or blindnesses in the plurall number, because of the number of those that were blind, or the extraordinarie manner of the blindnesse it selfe) is used but once more in the Scripture, that is, 2 King. 6. 18. for the blindnesse of the Ara∣mites, who had such a glimmering of sight that they could fol∣low the Prophet, though they did not distinctly discerne who he was, or the way they went, or the Citie where they were: see Mar. 8. 24. Luk. 24. 16. And this blindnesse might be occa∣sioned by the Angels representation of the doore as a continued wall, or of another figure then appeared before, or by thick∣ning and darkning the aire that it could not clearely convey the species to the eye, or by weakening the eye-sight, or troubling the common sense that it could not plainly distinguish of the objects presented unto it, which sometimes we may discerne in drunkards, who have their eyes open, and yet doe not di∣stinctly discerne what is set before them. The Sodomites eyes being before (as Saint Peter speaketh) full of adultery, 2 Pet. 2. 14. that cannot cease from sinne, but still lustfully gazing after beautie without distinction of male or female, were justly and ••utably punished in this sort.

V. 12. sonnes in law, or sonnes] They mention these severall ••itles to note how gracious Lot was, that for his sake those that pertained to him under what relation soever shold be preserved, if they would be warned of the danger; but it seemeth Lot had no sonnes of his owne, else he would have spoken to them as well as to his sonnes in law, vers. 14. whether he had other daughters then those two whom he offered to the Sodomites as pure virgins, vers. 8. may be doubted; if he had not, these sonnes in law were yet but espoused to them, because they we••e virgins▪ and the word [married] vers. 14. may according to the Originall be rendred [taking his daughters] that is, about to take, as well as had taken them to wife, or should marry (as some Translations vary the reading) See Deut. 22. vers. 23, 24. & Gen. 38. 11. 14. & Matth. 1. vers. 18, 19, 20. & 25▪ and these espousals were usefull and commendable preparatives before the consummation of marriage.

V. 15. which are here] Which phrase doth not necessarily imply that Lot had other daughters elsewhere, for which are here, or found, is according to the Hebrew word no more then which.

iniquitie] Or, punishment. So neere of kinne are sinne and punishment, that the one followeth the other as the effect doth the cause, and that one name may serve to signifie both: see Gen. 4. 7. 13.

V. 16. laid hold] The mercy of God striveth to overcome mans slownesse in following his calling. See Joh. 6. 44.

V. 17. he said] That is, neither of the other two Angels, but he who staid behind with Abraham, Chap. 18. 22. while they went toward Sodome, and now in their return met them, and made himselfe knowne to Lot, as the passage betwixt them in the ensuing verses shews.

looke not behind] (Luk. 9. 62. Matth. 24. 18.) The words though particularly spoken to Lot, were (as the event sheweth, vers. 26.) directed to the rest, who were so farre to renounce the delights, and to detest the lewdnesse of Sodome, and to make so much hast from it, as not to vouchsafe a looke to∣wards it.

escape lest] Humane meanes is not to be contemned, though the deliverance be of Divine grace. See vers. 12. & Rev. 18. 4.

V. 18. not so] (Act. 10. 14.) Lots infirmitie of faith, and fearefulnesse here appeares, which makes him speake as if he saw a better way of securitie to himselfe then God had shew∣ed him.

V. 19. I cannot escape] See Annot. on vers. 22.

V. 20. a little one] A place for the smalnesse of it of no great importance, but to be made an example of vengeance. The name of the Citie, Zoar, or, Tsoar, vers. 22. signifieth little, and being so, it is like there was the lesse sinne, and the more safety; and it was but a little way off, and so Lot might be sooner there, then at the mountaine.

V. 22. I cannot] Because Gods commandement was to destroy the Citie, and save Lot; it was thus decreed by God, and thus it needs must come to passe; wherein appeares how much the wicked are beholding to the godly for their company, and how much the godly are bound to God for his benignitie. See Isa. 65. 8.

Zoar] Which before was call Bela, Chap. 14. 2.

V. 24. Sodome and Gomorrah] And the neighbour Cities, Jer. 49. 18. to wit, Admah, and Zeboim, mentioned as examples of Gods wrath, Hos. 11. 8. and all foure are named together, as partners in the same punishment, Deut. 29. 23.

brimstone and fire] A fit punishment for so horrible a sinne; the stinke of brimstone and the heat of fire answering to the noysomenesse and burning of such uncleannesse; a sinne so contrary to God and man, that nature seemes to be inverted to punish it, and the paines of hell to come downe from heaven, fire contrary to its nature descending, and raine contrary to its nature not quenching, but burning where it fell.

from the Lord] That is, from himselfe, after the Hebrew phrase, putting the Noune for the Pronoune, as Gen. 1. 27. & 2 Chron. 7. 2. and this shewing that this fierce vengeance came not from any inferiour, but from the supreme cause, even God himselfe. They who understand this place so, that the Lord raining from the Lord, should be meant of God the Sonne raining from God the Father, shew an attentive mind to the doctrine of the Trinitie▪ but hence to argue for that point a∣gainst the Jews, or Anti-Trinitarians is not so proper, since they may alledge there is an Hebraisme in the phrase, whereby the Noune is used for the Pronoune, (as hath beene said and shewne out of Scripture:) therefore the Syrmian Councel which anathematizeth those that deny this place for a proofe of the Trinitie, was rather rash then truly religious. See Caranz: Sum. Concil. fol. 9. p. b. in duodecimo.

V. 25. and all the plaine] Which had five Cities in it, So∣dome, and Gomorrah, Admah, and Zeboim, and Zoar, whereof all but the last and the least were consumed by the miraculous judgement, vers. 21. see Deut. 19. 23. which made the Lake Asphaltites, called the dead Sea, because no living creature is nourished in it, or the salt Sea; see Annot. on Chap. 14. 3. which in breadth is about five or sixe miles, in length about foure or five dayes journey; of which memorable and horrible

things are reported by Josephus de Bello Judaico lib. 5. cap. 5. & Adrich. Delph. Theatr. ter. Sanct. in the Tribe of Judah, p. 52. nu. 186. p. 44. nu. 66. and in particular he reporteth that there are trees bearing fruit, faire without, and but with a touch falling into ashes; the like is testified by Solinus, c. 48. and by Josephus in the place forecited. So doth God turne a fruitfull land into barrennesse for the wickednesse of them that dwell therein, Psal. 107. 34.

V. 26. looked back] As too much minding the wicked City, or too little heeding the prohibition of God, who was to be o∣beyed to a glance or looke of the eye, though that glance would have saved those Cities.

pillar of salt] That place is noted for Salt as well as for Brim∣stone, Gen. 14. 3. & Deut. 29. 23. This change was made as touching her body onely; some thinke she was strooke dead with lightning, and that her body was hardened and fixed in the place where it stood, and that it was of a salt and brackish smel, & therefore was called a pillar of salt. But Josephus accord∣ing to the letter of the Text, saith, she was turned into a pillar of salt, Antiq. lib. 1. cap. 12. and that he hath seene it, and that it remained unto the day wherein he writ the report of it: and Plin. Nat. Hist. lib. 31. cap. 17. maketh mention of salt so hard as to serve for slate for the building of houses, and to hold out against all meanes of melting. Howsoever, this change was a notable monument of Gods vengeance (to all that passed that way) for perpetuall memory thereof; for salt preserveth things from perishing and putrefaction, therefore a perpetuall Cove∣nant is called a covenant of salt, Num. 18. 19. 2 Chron. 13. 5. and we must keepe her judgement in memory, for a caveat a∣gainst Apostasie in the least degree, by vertue of our Saviours memorandum, Luk. 17. 32.

V. 29. remembred Abraham] It is not unlike that Abra∣ham made particular intercession for Lot, at least that he had him in his mind when he prayed for Sodome; the prayer of one faithfull person avails much for another, Philem. 22. And Lot had the more need of Abrahams prayer, because for his living among the wicked (when he might have done otherwise) he deserved to be made partaker of the temporall punishment.

V. 30. mountaine] He was bidden before, vers. 17. to fly to the mountaine, but refused, and made choice of Zoar as more safe; now he is afraid of Zoar, and flyeth for refuge to the mountaine. Want of faith in God, and obedience to God, makes us fickle, and unstable, as Jam. 1. 8.

feared to dwell in Zoar, and dwelt in a cave] His feare might be lest Zoar might be guilty of the same sinnes for which So∣dome was consumed; or, that he as a noted opposite to the So∣domites, should be accused as some cause of their calamitie, for the wicked are very forward in criminall charges against the godly; witnesse the complaints of the Heathens against the an∣cient Christians, to whom was imputed whatsoever misery whe∣ther from the hand of God or man befell mankind. See c. 19. 9.

V. 31. not a man] Meaning in the Countrey which the Lord had now destroyed; being shut up in a cave, they expected no ac∣cesse of others unto them; else from the mountaine they might discerne Zoar remaining, and might, (but that their minds were troubled) have thought of their uncle Abraham, and his nu∣merous family, who lived out of the compasse of this terrible desolation, though not very farre from the places that were destroyed: see vers. 28.

V. 32. drinke] For he would never have done that abomi∣nable act, if he had not beene overcome with wine, which might make him forget what was become of his wife, and so cause him not to doubt but that she was in his bed.

V. 33. perceived not] Drunkennesse drownes both the un∣derstanding, sense, and conscience: See vers. 35.

V. 34. this night also] Lot offended against the chastitie of both his daughters, in offering them up unto the Sodomites, and they now conspire against his chastitie, so is he punished in the same kind, wherein he offended; which is just, as from God, though evill in them: see Judg. 1. 7. 1 Sam. 15. 33. 1 Kin. 19. 21.

V. 36. with child] Thus God permitteth him to fall most horribly in the solitary mountaine, whom the wickednesse of Sodome could not overcome; God suffers such commixtions to take effect, while he makes more lawfull conjunction fruitlesse, for the greater shame of the fact.

V. 37. Moab] Signifieth of the father, or, according to the meaning, a sonne begotten by my father. See Annot. on vers. 38.

Moabites] Who, as they were borne of horrible incest, so were they and their posteritie vile, and wicked: see Numb. 21. 29. & Chap. 25. vers. 1, 2, 3. yet of such came vertuous Ruth, Ruth 3. 11. and of her was our blessed Saviour lineally descended, Mat. 1. 5. So can God out of the corruptest stock pro∣duce the most pleasant, and wholesome fruit.

V. 38. Ben-ammi] That is, sonne of my people: signifying by this, and the former name Moab, vers. 37. that they rather re∣joyced in their sinne then repented for it: Or, rather in their fruitfulnesse then in their offence; for they minded not carnall pleasure so much as the propagation of posteritie, and to pre∣serve seed of their religious father; in whose example we see many proofes of humane infirmitie, as in the inconsiderate of∣fer of his daughters to the Sodomites, his feeble faith touching his safetie; first in the Mountaine, then in Zoar; his drunken∣nesse and incest, though without his knowledge, which are re∣corded for Caution against presumption; for in many things we sinne all, saith Saint James, Jam. 8. 2. and against indis∣creet imitation of the examples of the best, which we must take but with limitation, 1 Cor. 11. 1. and for consolation of those that offend of frailty; for notwithstanding his distrust, and in part disobedience, his suit was accepted, vers. 21. and after the worst of all this the holy Spirit maketh honourable mention of him by Saint Peter, God delivered just Lot vexed with the filthy conversation of the wicked, 2 Pet. 2. 7.

CHAP. XX.

Vers. 1. THence] That is, from the Plain of Mamre where he entertained the Angels, Chap. 18. 1. and where he had abode above foureteene yeares; he removed thence, haply, because the aire was lesse wholesome, being neere that noysome fulphurious Lake which was a memoriall of Gods vengeance on those wicked Cities destroyed by fire and brim∣stone. The distance betwixt the two places is measured to sixe leagues.

Kadesh and Shur] Two deserts.

Gerar] The name both of a Countrey and Citie of the Phi∣listines, bordering upon the Southerne part of Canaan.

V. 2. said of Sarah] That is, to those that asked of him.

my sister] Abraham had now twice fallen into this fault; such is mans frailty that the best may fall into the same fault more then once. So Jehosaphat though reproved by Jehu for joyn∣ing in league with wicked Ahab, 2 Chron. 19. 2. did again doe the like in his confederacie with Ahaziah, and was again repro∣ved by another Prophet, 2 Chron. 20. 37. See Annot. on Gen. Chap. 12. 13.

Abimelech] A name usuall among the Kings of Palestine, as Pharaoh with the Kings of Egypt; it is compounded of benig∣nitie and authoritie, signifying a Father and a King, for Rulers (and among them Kings are the chiefe) are Fathers to such as are subordinate to them, as 2 King. 5. 18. Job 29. 16. and un∣der that title are they to be honoured by the fifth Commande∣ment; and hereby is implied that they must rule with indul∣gence, as Fathers; and their subjects obey with benevolence, as children.

V. 3. dreame] Dreames, for the most part, proceed of multitude of businesse, or thoughts of the day, Eccles. 5. 3. Or from the temperament of the body, or disposition of the mind; but sometimes they are sent of God, though very rarely; and when they are so, they are for the most part imparted to holy persons, and for holy and weighty reasons; and they bring their evidence and assurance with them, that they are no illusions of Satan, or of vain fancie, or siction, as those reproved by the Pro∣phet Jeremiah, Chap. 23. vers. 25. 27. And hereby God hath a preeminence above all humane teachers, for they can teach onely such as are awake, whereas he can instruct such as are asleepe, in their dreames, and thereby he can worke both the conviction, and conversion of a sinner. See Chap. 20. 3.

dead] This was said to him when Gods hand was upon him in the plagues he sent upon him and his houshold, which were not deadly; but now to prevent the accomplishment of his pur∣pose, and the further punishment due unto it, God commeth up∣on him with this commination; which sheweth how greatly God doth detest the breach of marriage: This death was de∣served by that he had done already, and purposed to doe; and had beene certainely inflicted, if he had perfected his sinne: See vers. 7. See also, Chap. 2. 17. & Joh. 3. vers. 18.

V. 4. not come neere] He was kept at a modest distance from her, by Gods restraining power, vers. 6.

righteous nation] Here he confesseth that God would not punish but upon just cause; therefore wheresoever he punish∣eth, the cause is just, he conceiveth that the plague which his family felt, was for his sake inflicted upon his other subjects, as well as on his owne family; for many times the subjects smart for the sinnes of the Rulers: whereof there is example not onely in the Scripture, as here, and Chap. 34. 24. & 2 Sam. 24. 17. but in humane stories; and he accounts himselfe and his people righteous, because they knew not Sarah to be a wife.

V. 5. integritie of my heart] As one falling by ignorance, and not doing evill of purpose, nor thinking to any one any harme; or not meaning to enjoy her otherwise then as his lawfull wife, though he had one before, vers. 17. for Polygamy was not taken for a sinne in those dayes.

V. 6. I with-held thee] God maketh the restraint of sinne, Gen. 31. 7. & 1 Sam. 25. 26. and the hearts of Kings are in his hand, Prov. 21. 1. and he doth it sometimes by secret instinct,

sometimes by open instruction, and sometimes by Divine cor∣rection, as in this place.

from sinning] If Abimelech had lien with Sarah, though he knew not that she had an husband, he had sinned; for ignorance though it be an excuse in part, doth not excuse from the whole, Luk. 12. 48.

against me] Though the sinne were immediately against Abrahams right, and Sarahs chastitie, yet God having forbid∣den all unlawfull actions, he cannot sinne against man but he must sinne against God. See Gen. 39 9.

V. 7. restore] Restitution of that which is unlawfully taken must be made before sinne be remitted or punishment re∣moved. See Levit. 6. 4. 7.

a Prophet] That is, one to whom God revealeth himselfe fa∣miliarly; and by the Spirit of Prophecie he did foresee Christ many hundred yeares before he was borne, Joh. 8. 56. and no doubt as a true Prophet did foretell and instruct others con∣cerning his coming in the flesh, therefore doe him no harme, Psal. 105. 15. He reproveth Kings for their sakes, saith the Psal∣mist, alluding to this of Abimelech and Abraham.

and thou shalt live] A godly mans prayer is a soveraigne cure of the Kings Evill, 1 King. 13. 6. whereby the poorest Christian may gratifie the greatest King.

all that are thine] One sinne of one man, especially of a pub∣lique person, may raise Gods wrath to the ruine of many, 2 Sam. 24. 17. wherein (though as from God they may justly suffer for their owne sinnes) their superiours are punished, in regard of their interest in them, and participation with them.

V. 9. offended thee] To bring one to sinne is rather an act of grudge, then of respect and love. See Revel. 2. 14.

Kingdome] See Annot. on vers. 7.

V. 11. fear of God] He sheweth that no honestie can be hoped for where the fear of God is not. See Gen. 42. 18. & Prov. 16. 6.

V. 12. my sister] By sister he meaneth his neere kinswomans for so the Hebrewes use these words; see Gen. 13. 8. and she is thought to be the same with Iscah the daughter of Haran Abra∣hams brother, Gen. 11. 28. 29. Of such marriages see Annot. on Chap. 11. vers. 29. & on Levit. 18. 14.

the daughter of, &c.] That is, my fathers grand-child (for grand-children are reputed as sonnes and daughters, Chap. 31. vers. 28. Exod. 2. 18.) but not the grand-child of my mother, because it is like, his brother Haran and he had divers mothers, though the same father.

V. 16. a covering of the eyes] Most Commentators com∣plaine of the difficultie of this place, which is covered or vailed over with ambiguitie of the pronoune Hu, and of the noune Cheseph; the former word is rendred as referring to the gift of the King, or to the person of Abraham; and the word Cheseph is translated (by the best Ebricians) pieces of silver; and those pieces some will have to be very little pieces of silver, some halfe a shekel, some a whole shekel; hence the sense may be, refer∣ring Hu to the gift, that with that money (if it were a small piece like the Spanish Marevedines (whereof fourtie make up the price of a Romane penny, Marian. de ponderibus & Mensuris, cap. 23. p. 119.) she might buy her a ve••le; if it were halfe a shekel, or a whole one, it might buy her many veiles from time to time, as she should have occasion to use variety or new sup∣ply; and it is probable it might be shekels, (or some coyne of value) both because he was a King that bestowed the gift, who was like to be more liberall then another man; and because the observation of some concerning the word Cheseph (which sig∣nifieth silver) is, that when it is named alone it stands for a she∣kel, as Numb. 7. 85. as where shekel is set down, and the metall not expressed, it is meant of silver, and not of any other metall, as Exod. 30. vers. 13. 15. compared with Chap. 28. 25, 26. and so this with the sheep, oxen, men-servants and maid-servants gi∣ven to Abraham, with libertie to live where he liked in his Land, was as well a royall munificence as a reasonable recom∣pence for the wrong done unto him. Of shekels, see Annot. on Chap. 23. vers. 15. And the use of the veile some conceive to be to con••cale her beautie, (that others might not be tempted by it;) others, that by wearing of a veile she should professe her selfe a married woman, (as Rebekah, Chap. 24. 65. See 1 Cor. 11. 10. and so might not be mistaken and solicited as a single woman, as now she was thought to be by Abimelech, vers. 5. and by Pharaoh before, Chap. 12. vers. 15.) others, shamefastly to cover her selfe, because her deceit was now detected; others, to make her so brave and glorious, as to cast a kinde of awfull feare on beholders, that they might not (at least any of the vulgar sort) presume to violate her chastitie. Of these the two first Exposi∣tions are worthy of the first place for probabilitie and appea∣rance of truth and pertinency to the words of Abimelech; But if we referre the word Hu to the person, it importeth that by owning and acknowledging so worthy a man for her husband, the reverent regard of him should stand betwixt her and the eyes of wantons; so that shee should be thereby as veyled, or covered as with a veyle, that they could not see her, at least they would not lustfully look upon her, with any hope to enjoy her.

V. 16. unto all that are with thee and with all] There is no more in the Hebrew Text; therefore for supplement of the sense the word others or else-where is to be added; the meaning is, that she must make use of her veyle in their company with whom she commonly converseth, that they may not have such a full view of her beauty as may invite their concupiscence to desire it; and when she goeth abroad where she is not known, she must put on her veile, where she may not only be lustfully looked on, but o∣thers deceived, as Abimelech was.

reproved] God caused this heathen King to reprove her, be∣cause she dissembled, seeing God had given het an husband as a veyle and defence; and shee was reproved not only by words, but by deeds, for his integrity compared with her deceitfull and dangerous ensnaring of her selfe and him, makes her the wor∣thier of rebuke; especially if he be considered as an heathen King, she as a professor of the right faith, and religion, and the wife of a Prophet.

V. 18. closed up] So that (as many observe) such as were not with child could not conceive, and they were with child could not bring forth; but there was somewhat more in this plague then this; for if that were all, it could not so soon be ob∣served as a common chastisement; and this was so both to male and female, for it was upon Abimelech as well as upon his wife, or other women, vers. 17. It is like then those passages of ha∣ture which appertain to generation and conception, were so shut up, that men and women could not but with pain and without hope of issue company together. Thus is barrennesse sometimes the punishment of incontinency, whereof there is a memorable example in Solomon, whose 1000 female bed-fellowes left him but one son, Rehoboam, to reign in his stead, and him such a one as was nothing like his father, either in prudence or prosperity.

CHAP. XXI.

Vers. 1. VIsited] Visiting is sometimes taken for some actu∣all evidence of Gods gracious promise, or provi∣dence to those he loveth; see Exod. 4. 31. Ruth 1. 6. as the Lord visited Hannah so that she conceived and bare three sons, 1 Sam. 2. 21. And as for production, so for preservation, Thou hast granted mee life, and favour, and thy visitation hath preserved my spirit, Job 10. 12. And it is used not only of temporall, but of spirituall favours, as of that most gracious mission of the Messiah our blessed Savi∣our, of which it is said in the Song of Zachariah, He hath visited and redeemed his people, Luke 1. 68. And it is also used in a sense of severe justice, as in the second Commandement, Exod. 20. 5. and Deut. 2. 9. and in many more places: But here Gods visit∣ing of Sarah is the just performance of his gracious promise for her fruitfulnesse at the time prefixed, vers. 2. foretold, Chap. 18. vers. 10. Promises being as a sending to some one that is absent by another, and performing being as the visiting of a friend by personall presence.

V. 3. Isaac] God gave him that name when he prophecied of his birth, Gen. 17. 19. and it signifieth Laughter, because A∣braham laughed at the newes of their promised fruitfulnesse in their old age, Gen. 17. 17. though his laughter were of admira∣tion, Sarahs was of suspition or mistrust of the promise, for which she is reproved, chap. 18. 13, 14. wherein she was now reformed and laughed without offence, vers 6. and conceived that all that heard of his birth would laugh with her, as partakers and appro∣vers of her joy: see Esay 54. 1.

V. 4. eight dayes old] See Annot. on chap. 17. vers. 12.

V. 6. made me to laugh] She laughed before and was blamed for it; see Annot. on chap. 18. 12. now shee will laugh for an∣other cause, in another manner, not, as before, with doubt or ir∣reverence, but with joyfull assurance.

V. 7. who would have said] It was more then nature could effect, or naturall reason could conjecture; for women common∣ly give over child-bearing after fifty yeares of age, Plin. nat. bist. lib. 7. cap. 14. And hence was the commendation of her faith, for though at first she doubted, soone after she beleeved, and there∣upon conceived, Hebr. 11. 11.

give children suck] Which may be meant by an Enallage of number, the plurall for the singular, as Gen. 46. 23. or because though yet shee had but one, by the same power that made her the mother of one, she might be mother of more; or because of the abundance of her milke, which was enough for divers chil∣dren; and so they that abound in milk give an almes of their superfluity, as nurses to those infants to whom they are no mo∣thers.

Suck] Sarahs practice may serve for a pattern to all women, whom God hath enabled to give suck, as well as to bring forth, that when God hath made them mothers they make themselves nurses; for the blessing of bearing, and nourishing in nature are joyned together, Psal. 22. 9. as the miscarrying wombe, and dry breasts are threatned together as a curse, Hos. 9. 14. a wilfull curse to those that against the course of nature dry up their milk, and will not bestow it, as God and nature ordained it, for the bringing up of the child they have brought forth; their great∣nesse

will not excuse their neglect, for Sarah was wife to a very great man, reputed a mightie Prince, Gen. 23. 6. highly estee∣med, and sought unto by Kings for favour, and confederacie, Gen. 20. 14, 15. & vers. 22. & 23. of this Chapter; and she was Mistresse of three hundred and eighteene men-servants, be∣sides hand-maids in her family, the government whereof might require a great deale of attendance; besides, she was aged; but neither greatnesse, nor businesse, nor agednesse keeps her from this motherly duty; which is indeed to be preferred be∣fore the outward acts of publique piety; and therefore Hannah became a mother, and resolved as a Nurse to tarry at home from the Temple, untill the weaning of her child; and that re∣solution was confirmed by the consent of her husband, 1 Sam. 1. 23.

V. 8. weaned] It is not said at what age; nor is the wean∣ing of children to be stinted to a certaine time, (as some doe to two yeares, some to three, as in the second of Maccab. 7. 27. some to five, because when the life of man was longer, his in∣fancie was proportionably longer, and so some conceive Isaacs weaning to be the fifth yeare of his age) but according to the health, and strength of the child to digest stronger meat then milke, it is to be proportioned; this difference of diet, and growth is applied to spirituall proficiencie, Heb. 5. 12, 13, 14.

Feast] The making of a Feast at the birth is not so season∣able, for then the mother is weake, nor at the circumcision (as the Jewes doe, Buxtorf. c. 2. Synagog. Judaeor. misapplying this example of Abraham to their practice) but when the child hath escaped the greatest danger of his nursing, and groweth on to good hope of health, and strength, then it is convenient by a Feast of rejoycing among men, to professe thankesgiving to God, who hath given the occasion of such gratulation, and meanes, and libertie for a liberall enjoyment of the creatures with cheerefulnesse; for he hath given not onely bread for mans sustenance, but wine to make glad his heart, and oyle to make him have a shining countenance, Psal. 104. 15. See 1 Sam. 1. 24, 25. And if it be true, (as some Hebrews observe) that all the while the child suckt, the husband and wife did for∣beare familiar societie, then this rejoycing and solemnitie might be as a Feast for a new marriage.

V. 9. mocking] The word Metsahh••k is properly rendred laughing, but here and else-where it is taken for mocking, as Gen. 19. 14. Or, derision, or laughing to scorne, as Ezek. 23. 32. which may be so used, as to be counted a persecution, as this was, Gal. 4. 29. See Nehem. 2. 19. & Chap. 4. 1. What the manner was, whether in words or gestures, or both; and what the cause, whether because of his heirship, or by reason of some childish miscarriage, the Text saith nothing: some thinke that Ishmaels mocking was an inviting of him to Idolatry by way of sport and play, according to that in Exod. 32. 6. but Sarah who observed it, apprehended it as some bitter, and ma∣lignant scorne, which raised her wrath to a great height, as the next verse sheweth. With this mocking of the Egyptian wo∣mans sonne (as some conceive) began the foure hundred yeares of Egyptian affliction; but for that see Annot. on Chap. 15. vers. 13.

V. 10. cast out] (Gal. 4. 30.) Of this the Apostle Gal. 4. 24. maketh an Allegory; which (so farre as concerneth conformity to this Text) a late godly Preacher now with God, in his Book of Prototypes, hath briefly noted thus. Here be two mothers, a bond-woman, and a free-woman; two Covenants, the Cove∣nant of workes, and of grace; two manners of begetting, by promise, or by faith; and after the flesh, or by nature; two kinds of children, bond-men, and free-men; and the bond∣men persecuting the free: at this persecution Sarah (though o∣therwise a good woman) breaketh out into passion; cast out, &c. yet there might be reason why she desired their remove∣all out of the family, both in respect of Hagar, and of her sonne; for now Sarah was a mother, she could not, as before, endure her partnership in her husbands bed; and his deare affection to Ishmael expressed, Gen. 17. 18. might make both the mother, and the sonne lesse respective both of Sarah, and Isaac; and by Ishmael as Isaac was mocked now, so he might be corrupted in his manners, because he was wicked; besides the honour of his holy Pedegree would not be preserved so pure without mix∣ture, and confusion, as if they had their dwellings at a distance: and therefore some conceive that Sarahs rejection of the sonne of the bond-woman was not onely passionate but Propheticall, as foreseeing and forespeaking the separation of the holy seed from the profane, whereof Abraham through his fond af∣fection to Ishmael was not at that time so apprehensive as Sarah was; nor did either of them perhaps so understand or lay to heart as they should have done their corrupt choyce of an evill course for accomplishment of the Divine promise, as if God would not keepe his word unlesse they betooke themselves to such a sinfull supply by Hagar the Egyptian, a daughter or descendent of the race of Cham, who derided his owne father; and this might justly occasion the disturbance of their houshold peace as before in the pride and contempt of a servant to∣wards her mistresse, so here of a brother toward his brother.

V. 11. because of his sonne] Not because of Hagar, which sheweth that she was not his wife; for if so, he should have pre∣ferred her before his sonne; nor would he so farre have given her over to the correction of Sarah as he did, Gen. 16. 6. had she beene a wife; so that he had authoritie over her not as a wife, but onely as a servant.

V. 12. hearken unto her] Sometimes the Superiour must yeeld to the Inferiour, especially betwixt man and wife, who should never be angry both at once, but one beare with the o∣thers passion, and for a time give way unto it: there is also a discreet condescending sometimes of Kings to their Subjects, which maketh them afterwards more to be beloved, and better obeyed: See 1 King. 12. 7. 2 Sam. 18. 4. Here though God biddeth Abraham hearken unto Sarah in all that she hath said, he giveth not away the authoritie of the husband to the will of the wife; but for this particular case God ratifieth her words, whereto he yeelds, not as in obedience to her passionate ap∣pointment, but in his owne discretion and dutie to God.

in Isaac] (Rom. 9. 7, 8. Heb, 11. 18.) The promised seed shall be counted from Isaac, and not from Ishmael; and the spi∣rituall prerogative shall be intailed to him who by a superna∣turall blessing is borne unto thee.

V. 13. a nation] (Gen. 17. 20. & vers. 18. of this Chap.) The Ishmaelites shall come of him.

V. 14. early] Before, while Sarah required the casting out of Hagar and Ishmael, it was grievous in his sight, because of his sonne, now having Gods command for it, he is very for∣ward to performe it.

bread] By bread may be understood other necessaries, for hu∣mane sustenance, as in the Lords Prayer; and Mar. 6. 36. com∣pared with Matth. 14. 15. yet being no more then Hagar could carry on her shoulder, it was strange that so rich, so good, and kind a man as Abraham, would send them away so slenderly furnished with provision. It is not unlike that he meant to send after them other supply; or that God so ordered their depar∣ture, to exercise his owne providence in the particular passages that followed afterwards.

and the child] Ishmael at this time was about eighteene years of age, which hath troubled many in the exposition of this Text, supposing the Text saith, that the bread, and bottle, and child were all said on Hagars shoulder; but the word child is to be construed with the Verbe tooke going before, not with the Verbe put; and the words are to be read with a parenthesis, (as our last Translation hath it) thus; And Abraham rose up early in the morning and tooke bread, and a bottle of water and gave it unto Ha∣gar (putting it on her shoulder) and the child; and so the sense is cleare, and the absurditie of such an importable burden shun∣ned. The like speech is in Exod. ••9. 3. thou shalt bring them (that is, the unleavened cakes) (in a basket) with the bullock, and the two rams; where the words in a basket, must be put in a paren∣thesis, else they will runne as if the bullock, &c. were put in the basket with the cakes.

sent her away] True faith renounceth all naturall affections, to obey Gods commandement: this is further manifested by Abrahams readinesse to offer up Isaac in sacrifice, Chap. 22. 3.

the wildernesse of Beersheba] So called not when this story was acted, but afterwards, vers. 31.

V. 15. cast the child] These words are not to be understood, as if the child had beene laid on her shoulders, for she might doe so if he were led in her hand, being almost spent with drought and thirst in the wildernesse, and unable to goe any further; or fainting in the way she might sit downe, and set him on her lap, and thence being hopelesse of life, might in a pang of passion cast him from her; and this exposition is fur∣ther cleared, vers. 18. where Hagar is bidden to lift up the lad, and hold him in her hand, not lay him on her shoulder, or beare him in her armes.

V 17. God heard] God hath a mercifull eare to the voice of ••isery: see Gen. 16. 11. Exod. 22. vers. 23. 27. 2 King. 13. 4. and that every where, in the wildernesse, (as here) as well as in the City, and therefore every where men should lift up pure hands in prayer, without doubting, 1 Tim. 2. 8.

where he is] Gods presence and providence are not fixed or confined to any place; wheresoever misery is, there is not onely his presence, but his power and pity to give reliefe.

V. 19. opened her eyes] Except God open our eyes we can neither see, nor use the meanes before us: yet was she not blind before, but either her mind was passionatly disturbed, that she did not marke what was before her, or her eye-sight, as touching that object, was miraculously restrained; as the eyes of the two Disciples going to Emmaus were withheld, so that they knew not our Saviour when they talked with him, Luk. 24 15. Or, her much weeping might for a time cause a dimnesse of her sight; but whatsoever was the impediment to her perceiving of the well it was now removed.

V. 20. with the child] As touching outward things, God caused him to prosper, Gen. 17. 20.

V. 21. the wildernesse of Paran] A great wildernesse by which the Israelites passed from Egypt to Canaan, of which A∣drichom. Delph. saith, it is such an horrid wildernesse, so desti∣tute both of meat and water, that neither man, nor beast, nor bird live in it. Adrich. Delph. Theatr. Ter. Sanct. pag. 116, Object. How then could Ishmael dwell there? Answ. The Desert is said by that Authour to be eleven dayes journey over the length of it; and though the most part of it be extremely barren, all is not so; and Ishmael being a wild man, Gen. 16. 12. he was ••itter to live in the wildernesse, then in any civill societie; and there is a part of that wildernesse called Kedar, from one of Ishmaels sonnes of that name, Chap. 25. 13. or the Region of the Ishmaelites or Hagarens, Psal. 8 3. 6. situate toward Egypt, where they lived in Tents, and maintained themselves by prey and pillage: the wildernesse of Judea, Matth. 3. 1. likewise was partly desert, and partly inhabited.

his mother tooke] (Gen. 24. 4. & 28. 2. Judg. 14. 2.) It is the right of Parents to dispose of their children in marriage; for they are in Gods stead, and have as just a title to them, as to any goods they have; so that without wrong, they cannot (but by their consent, much lesse against their good will) be aliena∣ted from them, and transferred to another family.

V. 22. at that time] Not at the time of Ishmaels marriage last mentioned, but the time of Isaacs weaning, which was ce∣lebrated with a solemne Feast, vers. 8.

Abimelech and Phicol] Abimelech a King, and Phicol a Cap∣taine seek for friendship with Abraham: for God can easily make the godly gracious with the greatest men. Neh. 2. 6. Dan. 3. 30. & Chap. 6. 2. Gen. 41. 37, 38.

V. 23. sweare that thou (1 Sam. 30. 15.) Heb. if thou shalt lye unto me. That is, that thou shalt not lye unto me; the speech is suspensive, or imperfect, concealing a curse, which is to be understood as imprecated against the partie that takes the oath, and doth not keepe it. See Annot. on Chap. 14. 23.

V. 24. I will sweare] It is a lawfull thing to take an oath in matters of importance, to testifie the truth and assure others of our sinceritie, and to put an end to a controversie, Heb. 6. 16. Quest. But was it lawfull for Abraham being by Gods free∣gift Lord of Canaan to acknowledge a King in that Countrey, and to promise peace to him and his heires? Some Rabbins say, it was Abrahams sinne to make a covenant for enjoyment of any right in the Land of Canaan, and that God punished him for it many ways. Answ. First, though he had a right for the future, by vertue of the promise, he had yet no present possession of any part of it; for he lived there rather as a sojourner, then a rightfull inhabitant. Secondly, he promised but for himselfe, not for his posteritie, though to Abimelech, and his posteritie. Thirdly, the oath was but against false dealing, which Abra∣ham might keepe without any prejudice to the right of him∣selfe, or his seed.

V. 25. Abraham reproved Abimelech] Concerning a Well which Abimelechs servants had taken from his servants, as touching their propriety and use: before he entred covenant with him, he freely discovered the exception he had against him, that all occasion of grudge removed, their friendship might be surely grounded in sinceritie of affection, without dissimulation.

V. 26. neither heard I] Wicked servants doe many evils unknown to their masters, though done in their masters names, as in their right, or for their use: so did Gehazi belye his good master Elisha, and abuse Naaman the Syrian, 2 King. 5. 22.

V. 27. Abraham tooke sheepe and oxen, and gave them] Abi∣melech gave Abraham sheep and oxen, men-servants, and maid∣servants, when he dismissed him, Chap. 20. 14. Now Abraham presents him with the like gifts for the cattell: some thinke they were a returne of the same, lest Abimelech should say I have made Abraham rich, as he said when he refused the gifts of the King of Sodome, Chap. 14. vers. 22, 23. which he did not so well thinke of when he received them, as upon a second consi∣deration afterwards; but it is more probable that Abraham be∣ing rich in cattell, gave the King a present out of his own store, and Kings though they have no need receive such tokens of re∣spect from their inferiours, and sometimes the omission of them is branded with reproach, as being a sig•••• of contempt of royall majestie, 1 Sam. 10. 27. And he might give it him out of ingenu∣ous gratitude for favours formerly received, or out of a gene∣rous disposition as a covenanter with the King at this time to be upon even termes with him, for in such a capitulation as this, the covenanters, as they are covenanters (whatsoever other dis∣parities are betwixt them) are equall. Or Abraham might by such a testimony of transaction betwixt them, the, better pre∣serve the memory of his interest to the well he had digged, and which by the violence of Abimelechs servants was taken from him; but for the formall ratification of his right, the seven ewe lambes were tendered, whereof in the next verse.

V. 30. that they may be witnesse] That is, that they may be memorandums serving for tokens of attestation to the truth; so an heape of stones is made a witnesse betwixt Jacob and Laban, Gen. 31. 46. 48.

V. 31. Beersheba] There were two places of that name, the one in the Tribe of Zabulon, situate betwixt upper and nether Galilee. Adrichom. Delph. p. 137. which Josephus with other pla∣ces fortified for repulse of the Romans. Joseph. of the warres of the Jewes, lib. 2. cap. 25. The other place called Beersheba was in the Southerne part of the lot of the Tribe of Judah, Josh. 15. 21. 28. 1 King. 19. 3. though afterwards it was allowed to be a part of the inheritance of the Tribe of Simeon, Josh. 19. 2. and there was a well called Beersheba, and a Citie of the same name. The name is compounded of Beer a well, and Shebang, which with a point on the left hand of the letter Sin signifieth satietie and abundance; and so the meaning may be, that this well was a fountaine yeelding water in abundance; but with a point on the right hand of the letter Schin it signifieth an oath, and the number of seven, which in this story doe well agree together, for at the covenant making for the well, Abraham gave to Abime∣lech seven Ewe lambes, vers. 30. and some Jewish Cabalists say, that an oath is called Shebang, seven, because they that sweare did bind themselves by the oath to refuse seven things if they brake it: The same name was renewed, (which haply had been buried when the wells were stopped up, untill Isaac opened them again, Chap. 26. vers. 18.) upon his renewing of the Cove∣nant with Abimelech according to that which was made here by Abraham his father; though Isaacs oath was not confirmed with seven lambes as his fathers was, yet some will have it to have some reference to the number of seven, either because that number is a number of perfection, or, because it was the seventh well, that Isaac had digged: neither of which reasons have any ground in the Scripture, therefore in that place, as in this, it was called the well, rather of the oath or swearing, then of seven, yet in both respects it is a fit memoriall of the Covenant betwixt them. See Annot. on Chap. 26. vers. 33.

V. 32. Covenant] Thus we see that the godly, as touching outward things, may make peace with the wicked that know not God.

V. 33. Grove] Abraham did dwell before in the plaine of Mamre, under the shadow of trees, Gen. 18. 4. 8. and it may be he tooke an especiall pleasure to be in the open aire; and under the shade; but he used it to a religious purpose, for there he called upon the name of the Lord the everlasting God; which is thought to be a place by him set apart for performance of the exercises of pietie, prayer, and sacrifice; and from thence he might have wood for sacrifice: and it seemes there was some speciall choice to be made of that, (as there was a speciall fire for kindling of the sacrifices afterwards, see Annot. on Levit. 9. 24.) for when he was to sacrifice his sonne Isaac, he carried wood with him three dayes journey, Gen. Chap. 22. vers. 3, 4. though it is not like but in or neere the place where the sacrifice was to be made, there was wood enough for that purpose: From his example it is like men tooke up the manner to exercise their Religion in Groves; and from thence the Devils tooke occasion to abuse it to serve Idols there, Deut. 12. 2. Judg. 3. 7. 2 King. 17. 10. Isa. i. 29. & 57. 5. Jer. 17. 2. Amos 8. 14. which were therefore peremptorily prohibited as hatefull unto God, Deut. 16. 21.

CHAP. XXII.

Vers. 1. AFter these things] How long after, it appeares not by the Text, save onely that Isaac was then of suf∣ficient age and strength to carry a burden of wood for sacrific••, vers. 6. which is probably conceived to be about the 25 yeare of his age. Joseph. Antiq. l. 1. c. 14.

tempt Abraham] The word Nasah, necessarily signifieth no more then to try, or to prove, but because that is usually done by the devill, and the wicked, to seduce unto sinne, and that mans corruption works that way of it selfe, Jam. 1. 14. and is further wrought upon by the devill, and the world, to that evill, in the same way, the word Tempt is most commonly taken in an ill sense, for solicitation to sinne; as Matth. 4. 1. and else-where; but so God tempteth no man, Jam. 1. 13. But his tempting is a proofe, or triall of •• man for his discovery (not to God, who by his omniscience knows him so perfectly, that he needs none experience of him) but to himselfe, or others; and this as it is alwayes good in him, so is it alwayes done to a good end, as Deut. 8. 16. Chap. 13. 3. Jam. 1. 12. 1 Cor. 10. 13. The tempta∣tions of Abraham were many, some reckon them to ten, which are various in their kinds, as first concerning his habitations: se∣condly, concerning the persons that were deare unto him; and thirdly, concerning himselfe. First, for his habitations, he was thrice to change them, twice upon comma••d. See Act. 7. vers. 3. Gen. 12. 1. and once upon necessitie, Gen. 12. 10. Secondly, con∣cerning the persons that were deare unto him, and that either within his family or without; within his family, and so he was tempted foure times; twice by occasion of Sarah her taking away, Gen. 12. 15. & Chap. 20. once by reason of the discord betwixt Sarah and Hagar when she was with child, Gen. 16. 5. lastly, at

the ejection of Ishmael and his mother, Gen. 21. vers. 11. and without his family when he was to betake himselfe to warre for the rescue of his kinsman Lot taken captive, Gen. 14. 14. Third∣ly▪ concerning himselfe, first, when he apprehended an horrour of great darknesse, Gen. 15. 12. and secondly, when he received the Covenant of circumcision.

V. 2. take thy sonne] This is (as some reckon) the tenth time, that Abraham was tryed, and proved by occasions of dis∣covery of what goodnesse, weaknesse, or wickednes was in him; when he was called to come forth of his countrey he knew not whither; his faith, and obedience were both tryed, and shewed; when he was driven by famine to flie for succour to Egypt; his faith, and patience were proved in the strife betwixt Lots herds∣men, and his: and in the household jarres betwixt Sarah and Hagar, his humilitie, patience, and benignitie were tryed, and made known divers times: by the taking away of his wife twice, his cowardise and weake faith were tryed, and discovered; and by the captivitie of Lot, and his rescue of him, his wise∣dome, his prudence, and courage were tryed; when at ninetie nine yeares old the Sacrament of Circumcision was imposed up∣on him, and after that his sonne Ishmael sent away from him; and now last, and most of all, his better sonne Isaac to be offer∣ed up by him, his faith and obedience even to selfe denyall in the highest degree were tryed as gold in the fire, and gloriously manifested.

onely sonne] Thy onely sonne that is remaining in thy family; for Ishmael was gone; or thy legitimate sonne as opposed to a bastard, Heb. 12. vers. 8. as was Ishmael begotten of the bond∣woman.

whom thou lovest] With an especiall dearenesse, as being the sonne of thine old age, and of thy wives miraculous conception, above the course, and force of nature, and a sonne worthy to be beloved, for his piety and obedience.

Moriah] In this Land there were two eminent Mountaines, Sion, and Moriah, upon which the Temple was built by Solo∣mon, 2 Chron. 3. 1. this is here meant from which the whole Countrey had its name, though it had not that name untill af∣terward. See vers. 14.

burnt-offering] In this command all that was in Abraham, as a man, a father, an husband, a beleever, a professour of Re∣ligion were put to triall. As a man it was against humanity, to slay the Innocent, though but a servant, or a stranger: As a fa∣ther, it was unnaturall to kill his owne child, though he had never so many; but having but one, and that one so worthy of all fatherly affection, it was much more like to be abhorred: As an husband, how could he ever expect any peace, or com∣fort in his wife, if he should shed his bloud, against whom she could not endure either a scoffe, or a flout? As a beleever, or professour of Religion, he might be disposed to disobey, be∣cause Isaac was the sonne of promise, Gen. 21. 12. and to kill such a sonne would make Infidels blaspheme his God, and Re∣ligion for such a fact. There was yet more triall in this com∣mand, for if it might have been done suddenly, or secretly, or by some more easie kind of death, it would have stirred up the lesse reluctancie; but it must be advisedly done, upon three dayes deliberation, openly upon an high hill, cruelly by cutting his throat, ripping up his bowels, and burning of his quarters in the fire upon the Altar; and what if Isaac being a lusty young man upon his offer should resist, and by his example be tempted to returne upon him with the like bloudy violence? Against all these mighty objections his faith standeth up, and his pretie to God prevaileth so, that he readily setteth upon the service.

V. 3. rose up early] (Gen. 21. 14.) It seemes he had the command given by Divine revelation that night; and though it were so, yet he was well assured it came from God; for though sometimes men may thinke they have a Divine revelation when it is but an illusion, (as one may thinke he heares a Drum, or a Bell, when it is some humming of winde in his head, or some other sound without) yet when there is a Divine revelation in∣deed, it usually brings with it not onely the matter revealed, but certaine evidence, and assurance that it is a Divine reve∣lation, as a Bell rung, or Drum beaten close by the eare, where∣of there can be no doubt at all; and as he knew the command was from God, so his faith told him that God was all-sufficient, Gen. 17. 1. and able to secure him from all evill consequences of his command, and to restore Isaac to life againe, though he were dead, Heb. 11. 19. his faith and obedience, both for the sacrifice it selfe, and for the expedition to performe it, are to be remembred for a singular example of selfe-denyall.

V. 4. the third day] From Gerar, not from the City Gerar but from the Countrey, for he dwelt in Beersheba, as may be collected out of Chap. 21. vers. 31. and after the sacrifice he re∣turned to Beersheba, vers. 19. of this Chap. Now Mount Mo∣riah from that place was but one dayes journey with ordinary expedition; but he proceeded very leasurely, and with much deliberation, having a matter of the greatest moment in hand that ever was imposed on him, or any one else: yet Adricom. Delph. saith, the distance was twenty leagues, each of them of an houres journey.

saw the place] God having given him some signe whereby he might know it.

V. 5. the lad] The Originall word Naghnar, (properly sig∣nifying one in his minoritie for age and growth, and there∣fore usually rendred lad, or boy,) is many times taken for one of maturitie both for time and stature, as vers. 6. Chap. 34. 19. & 41. 12. Exod. 33. 11. 2 Sam. 18. 29.

and come againe] That Abraham might not be thought to lie, it is conceived, that for Isaacs returne, he meant it by a Divine resurrection after sacrifice, as Heb. 11. 19. Or, that by the Spi∣rit of Prophecie (though he knew it not) he foretold his pre∣servation from sacrifice.

V. 8. God will provide] The onely way to overcome all temptations is to rest upon Gods providence.

V. 9. bound Isaac] It is like his father had declared to him Gods commandement, whereunto he shewed himselfe o∣bedient; and this obedience is as rare an example for a sonne, as that of Abraham for a father; and in this respect the more admirable, because Abraham had Gods word for his act, but Isaac onely his fathers word for his obedience: and herein, as he was the onely sonne of his father, a good sonne, obedient to beare the wood, and to submit unto death; he was a type of Christ, who was the onely Sonne of God his Father, and was bound, Mar. 15. 1. and made to beare his crosse, Joh. 19. 17. and was obedient unto death, Phil. 2. 8.

V. 11. the Angel] The Angel of the Covenant, that is, Christ, as his owne words shew, vers. 12. 16.

out of heaven] Gen. 21. 17.

Abraham, Abraham] The word is doubled, and the doubling of it imports the greatnesse of the perill, and the urgent necessi∣tie of present prohibition.

V. 12. Lay not thine hand] God, though he love obedience even unto death, delights not in sacrifices of mans bloud; that is of too great a price to be offered as a type, because he is the Image of God; too cheape being but the Image, and now cor∣rupted, to serve for a propitiatory sacrifice; therefore the Devil abused the Jews, and Gentiles to make sacrifices by this exam∣ple; wherein they should observe as well Gods prohibition of the thing, accepting the will for the deed: see 2 Cor. 8. 12. as the promptnesse of Abraham to doe it. Thus againe was Isaac a type of Christ, viz. of his resurrection, rising up from the Altar, on which he was bound for a sacrifice.

now I know] This is spoken after the manner of men; for God knows all things by one act of intelligence, without expe∣rience. Or, the meaning may be, that God now made his faith and forwardnesse knowne by this extraordinary act of selfe∣deniall and obedience; so what God already knew, Psal. 139. vers. 1, 2. David desireth him to know, to search, and to try, vers. 23. it may be to draw it out into some open evidence discernable by others.

thou fearest God] His feare is mentioned rather then his love, though both concurred in his obedience, because in his service he especially requireth a filiall feare, Psal. 2. 11.

behind] That way it is like the voyce of the Angel sounded, and by the voyce behind him, Isa. 30. vers. 21. he was called to looke back, and looking back he saw the Ram.

V. 13. a ram] Vers. 7. Isaac asketh, where is the lambe, and vers. 8. Abraham answered, God will provide a lambe; and here it is said, that Abraham saw a Ram, and did offer him up in sa∣crifice; yet no contradiction, for a young he-lambe of a quarter old may have horns which may be entangled in a bush and may be called a Ram.

caught in a thicket] The Ram was a Type of Christ, as in the thicket held by the head, for Christ was crowned with a crown of thornes; but especially as sacrificed on the Altar. Some ob∣serve that as the Ram was equivalently Isaac, though he was not offered, because he was offered in his stead; so the offering of Christs humanity had the value and vertue of his Divinity in it (though that could not be sacrificed) because of the neere re∣lation of the one to the other.

V. 14. called the name Jehovah Jireh] The same letters with variation of the pricks will make either an active sense, The Lord will see: or a passive sense, The Lord will be seene. The name is added to note that God doth both see, and provide secretly for his, and also evidently is seene coming to their succour in their greatest necessities; and this phrase became a proverbiall saying among the Jewes to that purpose.

V. 16. by my selfe] Man when he sweareth must sweare by a greater then himselfe, and God because there is no greater then himselfe sweareth by himselfe, Heb. 6. 13. and therefore himselfe is meant, when swearing by his Name, Jer. 44. 26. by his Soule, Jer. 51. 14. Text and Marg. or, by his holinesse, Amos 4. 2. is mentioned.

because] Abraham did not hereby merit the promise of a multiplied posteritie, for God promised this before, Gen. 12. 2. & Chap. 13. 16. but it is againe repeated, to encourage him,

and others by his example to prompt obedience of the most dif∣ficult commands. See Rom. 4. 13, 14.

V. 17. thy seed] The Apostle, Gal. 3. 16. applieth this to Christ in the singular number, in whom they who beleeve, of what Nation soever they be, shall be blessed as children raised up unto Abraham; for true beleevers be reckoned for his chil∣dren, Gal. 3. 7.

shall possesse the gate] The gates of Cities were the places where the Wise men assembled for consultation, and the Ma∣gistrates for doing of justice, Deut. 21. 19. & 22. 15. Amos 5. 12. 15. Zach. 8. 16. Prov. 31. 23. and withall there were the strongest fortifications for defence, and the store of artillery for repulse of an enemy, Judg. 5. 8. Psal. 147. 13. Esa. 22. 7. Ezek. 21. 22. So that the possession of the gate is the prevailing for the whole, for the gate is sometimes put for the whole citie, Deut. 12. 15. and for all the cities of a Nation, Jer. 14. 2.

V. 21. Huz and Buz] Of the former name there were two others of different parentage, whereof the one is mentioned, Chap. 10. 23. the other, Chap. 36. 28. For the other he is sup∣posed to be the progenitor of Elihu the Buzite, Job 32. 2.

V. 24. his concubine] A concubine differed from a wife, in that she was not solemnly betrothed, nor was partner with the husband in the government of the family, as the wife was, to whom the concubine was subject, Gen. 16. 6. 9. nor were her children to inherit, but to be put off with portions, Gen. 25. 5, 6. And from an whore she differed in that she was confined to one man, and being in that respect like unto a wife, the name is oftentimes taken in good part, and the concubine sometimes called by the name of a wife, Gen. 37. vers. 2. yet according to her Hebrew title Philegesh compounded of Palag, which signi∣fieth to divide, and Ishah, Mannesse or woman, that is, a divided wife, or halfe a wife and halfe a servant, or a dividing woman, making division betwixt the husband and wife (properly so cal∣led) as Hagar did betwixt Abraham and Sarah, Gen. 16. 5.

Maachah] Here is the name of a man, but 1 King. 15. 12. it is the name of a woman, so are divers other names of the common of two genders, as Philip, Frances, Timothy, &c.

CHAP. XXIII.

Vers. 1. THese were the yeares] Or so long lived she; it is noted as a speciall honour to Sarah, that her age is so exactly set down in the Scripture, as is not observed of any other woman.

V. 2. Kiriath-arba] This Citie had three names, the an∣cientest was Mamre, Gen. 13. 18. & vers. 19. of this Chapter, after that Kiriath-arba in this place, so called from Arba, a great man among the Anakims, Josh. 14. 15. and last of all Hebron, which name Moses might give it by the Spirit of Prophecie, for it was given after his time; or it might be added by him who penned a great part of, if not all, the last Chapter of Deuteronomy.

came to mourne] That may be began or addressed himselfe to mourning for the death of Sarah; or the phrase may signifie that he came from his own Tent into Sarahs, for they had their Tents apart, Gen. 24. 67. Besides, it may note great or solemne mourning as for a person much esteemed, 2 Sam. 1. 17. 2 Chron. 35. 24. Act. 8. 2. and this was lawfull, if done without distrust in God, or too much affection or confidence in man. See Joh. 11. 35, 36. Some by Abraham his coming to mourne, understand that Sarah died from home (to wit, in Hebron) whither from Beersheba he went to bewaile her death, and to take order for her buriall, and therefore he contracts for a buriall place, which in the place of his accustomed abode, he needed not to bargaine for with any man.

V. 3. stood up] After his mourning, which was usually done by the corps, or at the grave of the dead, Joh. 11. 31. and that in some lower posture then standing is: but the excesse of mourning is to be reproved as hurtfull to the living, or disho∣nourable to the dead; as if they were hopelesse, 1 Thes. 4. 13. nor doth it argue more love, but lesse wit, or grace to be im∣moderate in mourning: for the Egyptians mourned for Jacob seventy dayes, but Joseph, who in wisdome, religion, and true love farre exceeded them, mourned but twentie seven dayes, Gen. 50. 3. 10.

V. 4. burying place] (Gen. 47. 30.) Separate from other Inhabitants of the Land, because they were Infidels without be∣liefe, or hope of the resurrection of the dead.

V. 6. a mightie Prince] Heb. Prince of God. The He∣brews speake so of all things that are notable, Exod. 3. 1. & 4. 27. Psal. 46. 4. because all excellencie cometh of God: but the sonnes of Heth were Heathens, and they called him a Prince, not by an Hebraisme, but because of the greatnesse of his fa∣mily, and estate; and if they called him a Prince of God, it was because they might observe that God was with him in all that he did, as Abimelech said, Gen. 21. 22.

V. 7. stood up] That is, addressed himselfe, for the phrase (as the word came, vers. 2.) may be so taken; and it is said be∣fore, vers. 3. that he stood up, or having sate and treat••d with them before, now he stood up that he might bow downe unto them who so kindly condescended unto him.

V. 9. cave of Macpelah] That is, a double cave, either one for men, another for women, or one within another.

for a possession] They offered him the free use of their buriall places, vers. 6. saying, none of us shall withhold from thee his se∣pulchre, but that thou mayest bury thy dead; but he had rather pay for a propriety, then hold such a communitie with them; for he was desirous in buriall to be separated from them, who did not beleeve the resurrection with him.

V. 13. I will give] Ephron and Abraham strive to gratifie one another; A good example of kindnesse, among friends, and of justice among bargainers; The like of contestation is betwixt David and Araunah, 2 Sam. 23. vers. 22, 23, 24.

V. 15. shekels of silver] There are very different opinions concerning the shekel, some make three sorts; the royall shekel valued to fifteene pence, the shekel of the Sanctuary twice as much, and the common shekel betwixt them both, valued at five groats; yet the learned more generally resolve, that the shekel of the Sanctuary was the common shekel valued at two shillings six pence, Josephus Antiq. lib. 3. cap 9. but called the shekel of the Sanctuary, because the exact measure by which other shekels were to be examined, and to which as the stan∣dard the were to be reduced, was kept in the Sanctuary.

V. 16. Abraham weighed] Money was paid in those times not by tale, but by weight: see Gen. 43. 21. & Jer. 32. 10. thence is this coyne called shekel of Schakal to weigh.

current money] Not onely just in quantitie, but in qualitie, pure and not adulterate, such as Merchants who are cunning in Coynes, will receive and returne in any Countrey. In this bar∣gaine the seller doth not aske too much, nor the buyer bid too little, onely one price is pitched, and paid; and so Abraham as a purchaser had some Land in Canaan, but not as possessed of it by Gods gift; and so Saint Steven is to be understood, Act. 7. 5.

V. 17. Macpelah] See the Annot. on Gen. 49 30. & on v. 9. of this Chapter.

V. 20. made sure] By witnesses without any interchange∣able Indentures, or writings betwixt them, for ought we read of; such was the simplicitie, and sinceritie of those times: af∣terwards men became more cunning to deceive, and more bold to deny the bargaines they had made, and then there was need of writing: see Jer. 32. 12. Now in our age craft, and falshood is so increased, that it requireth great skill and caution to make a sure bargaine, though with writings; A great sinne, and shame that in such light of the Gospel men should so addict themselves to deeds of darkenesse.

for a possession] This Cave was the repository or resting place of the bodies of Sarah, vers. 19. and of Abraham afterwards, Gen. 25. 9. after them of Isaac, and Rebekah, Jacob, and Leah, Gen. 49. 31. and though Jacob died in Egypt, he gave order, and tooke an oath of his sonne Joseph for his buriall in that place, Gen. 49. 29, 30. & 50. vers. 5. as professing their faith for the performance of Gods promise of Canaan to their poste∣ritie; and withall as desirous to sleepe with those in the bed of dust, with whom they hope to awake to eternall rest.

CHAP. XXIIII.

Vers. 1. VVEll stricken in age] Heb. gone into dayes. When a man is in his declining age he must measure his life rather by the inch of dayes, then by the ell of yeares: about this time he was 140. yeares old, compare Chap. 21. 5. with Chap. 25. 20. which in comparison of the livers be∣fore the floud, was but young; for Sem the sonne of Noah lived 600. yeares, but of those that lived after the time of Abra∣ham very few were so aged, and most ever since died younger; his sonne Isaac indeed lived five yeares longer, but his old age was not so vigorous as Abrahams was.

in all things] For besides his spirituall welfare by his holy wisdome, and gracious acceptation with God, his length of dayes, and health of body, the long enjoyment of a good, and godly wife, and by her a towardly sonne, conceived by the pe∣culiar, and miraculous blessing of Almighty God, (where there was no hope of issue by the course of nature) and besides his great estate, and happy victory in warre, and his great repu∣tation with those that knew him; his crosses were sanctified un∣to him, and converted unto blessings: A good encouragement to follow his steps in faithfulnesse, and obedience, whereby a man may be blessed in both worlds, as he was.

V. 2. his eldest servant] It is like it was that Eliezer of Da∣mascus mentioned Chap. 15. vers. 2. who by this history is shew∣ed to be both wise, and religious, as well as grave, and ancient; he sends not Isaac though at this time fourtie yeares of age, that the choyce of his wife might be made rather by religious dis∣cretion, then sensuall affection; yet Isaac no doubt was ac∣quainted

with the businesse, and as a dutifull sonne gave con∣sent to that his father had said; without whose liking, the mar∣riage could not be consummate by a proxie, or deputie, (as some hence collect) for the servant could but make the espou∣sals, and she became not a wife untill Isaac accepted of her, vers. 67.

under my thigh] Which Ceremonie declareth the servants o∣bedience to his Master, and the Masters power over the servant; and so the subjection, and obedience of the sonne to the father may be signified; for Jacob required his sonne Joseph to take an oath with the same Ceremonie, Gen. 47. 29. see 1 Chron. 29. 24. Text and Margine, with the Jews to this day (from that custome) [he that requires an oath of another sits upon his hand. The ancients make a mystery of it, looking some of them back∣ward to the precedent Covenant of Circumcision, and some forward to the faithfull expectation of the promised Seed, Christ Jesus, to come by lineall descent from Abrahams loynes, or thigh, (for so it is in the Heb. Gen. 46. 26. the soules, that is, the persons, which came out of Jacobs thigh) Which is the more pro∣bable, because the Patriarchs used this Ceremonie but to be∣leevers; nor did they use this onely, (and it may be not fre∣quently) for Abraham makes mention of lifting up of his hand in taking an oath, against taking any thing of the King of So∣dome, Gen. 14. 22. and the Angel swearing, is said to lift up his hand toward heaven, Revel. 10. 5, 6. The custome of severall Countries, and Religions is very various in this point; yet most agree in the adding of some outward attestation of action, or gesture to words in taking of an oath, to make it better re∣membred and more regarded, then bare words of asseveration promise, or imprecation.

V. 3. sweare] It seemeth that there was some precedent discourse before the proposall of this oath, as that having made him Ruler over all he had, vers. 2. he would have him to be an Over-seer to his sonne, with an especiall care over him for the choice of a wife, he being now mature for the state of marriage; this was a matter of great weight, and in weightie matters one∣ly is an oath to be taken; as for ratification of covenants and promises of importance, as here, and Gen. 32. 53. for removall of suspition, Numb. 5. 21. Exod. 22. 11. for stinting of strife, Heb. 6. 16. securitie of life, 1 Sam. 30. 15.

by the LORD] Feare, and service, and swearing by the Name of God are set downe, as sociable duties, Deut. 6. 13. and to sweare by them that are no Gods is condemned as a de∣testable, and almost impardonable sinne, Jer. 5. 7. And so it is in serious swearing, but in vaine, and inconsiderate swearing it may be a lesse fault to abuse the name of the creature then of God.

* daughters of the Canaanites] (* Gen. 6. 2. & 27. 46. & 28. 2.) He would not communicate in buriall with them, much lesse in marriages, because they descended from cursed Cham, whose posteritie was extremely corrupted with Idolatry and o∣ther vices, and designed to destruction for their abominable wickednesse; therefore were Gods people forbidden to make any covenant with them, or to shew mercy unto them, Deut. 7. 2. It was not meet for Abrahams posteritie to be mingled in bloud with them; whose bloud they must shed without pitie in persecuting of them; and this was especially forbidden, vers. 3. for feare of corruption, and Gods wrath and their ruine to fol∣low upon it, vers. 4. See Gen. 28. 1. & Nehem. 13. from vers. 23. to 27.

V. 4. to my countrey] Which his servant it seemes was ac∣quainted with in particular; and is named the Citie Nahor in Mesopotamia, vers. 10. Mesopotamia is sometimes taken largely for the Region beyond Euphrates (in respect of Canaan which was on the other side of it) and so it comprehendeth Chaldea, where is Ʋr in which Abraham was borne, Gen. 11. 28. And the Citie of Nahor, that is Charran, (as it is called, Act. 7. 2.) or, Haran, Gen. 28. 10. & Chap. 29. vers. 45. where Nachor though now dead, had a long time lived: it was situate in the consines of Chaldea; here was the abode of Abrahams kindred, and the truest worship of the true God (though much corrupted) except in Abrahams family.

and to my kindred] To Haran where Nahor dwelt, which was about seven or eight dayes journey distant from the dwelling of Abraham. Marriage within neerer degrees of kindred was allowed at this time, then afterwards by the Law given in Mo∣ses time; for Abraham married his Neece; and Jacob two sisters; which after the Law might not be done: but if they were not too neere of kinne to marry, were they not too farre off in Religion? For did not Terah Abrahams and Nahors father serve other Gods? Josh. 24. 2. and though Abraham re∣nounced his place, and the Religion of his father, Nachor did not so. Laban also Rebekahs brother was an Idolater, Gen. 31. 30. and after Jacobs marriage, and departure from his fa∣ther in laws house, there were Idolaters, and Idols of that race in his family, Gen. 35. 23. yet was not their progenie so im∣pious, nor their Idolatry so grosse, nor their destruction so de∣creed, as the Canaanites was; and it appeares in this Chapter, there was some piety among them, vers. 31. 50, 51. and much humanity, vers. 18, 19, 20. 31. and from 53. to the 60. Besides it is not unlike, that Abraham, so deare a favourite of God, consulted with him about it, and had his warrant for it, yea and his promise for his guidance in it, vers. 7. 40. and so much was conceived by Laban and Bethuel, vers. 50.

Beware] For feare of Idolatry and because Abraham tooke possession of the Land not for himselfe alone, but for his off∣spring also, Chap. 12. vers. 1. who were by faith and patience to possesse it, and not by living out of it to seeme either not to beleeve the promise or to slight it.

V. 6. bring not my sonne] Isaac was now fourty yeares old, and therefore though under the obedience of his father, not at the command of a servant to dispose of him at his pleasure; this is meant then in respect of perswasion, for an old, wise, and godly servant of so great credit with his Master, might by ad∣vice, and counsell prevaile much with him in what he thought fit to propose unto him.

thither againe] The servant, vers. 5. forecasting a doubt of present consent concerning the motion of marrying, if Isaac were not with him, demandeth of his Master, that if the woman will not come with me, must I needs bring him thither againe? Abraham in answer to that, forbiddeth this bringing thither again, in vers. 8. yet Isaac was never there before. Answ. That againe may referre to the returne of the servant, as that in his returne againe, he should not bring Isaac thither with him; or if it be applied to Isaac, it is to be understood of his being there before in the loynes of Abraham his father, as the Israelites in the fourth generation are said to returne to Canaan againe, Gen. 15. 16. who had never beene there before, (being borne and kept in Egypt) but as vertually included in their progenitors; and Abraham is against Isaacs going thither, both because of the promise of the Land of Canaan intailed upon him, and his seed, and for feare lest his Idolatrous kindred there should more prevaile to corrupt him, then strangers, (though worse) from whom he had especiall directions to be estranged.

V. 7. his Angel] Both for direction in doubts, and prote∣ction in dangers.

V. 8. * cleare from my oath] * Josh. 2. 17.

V. 10. to Mesopotamia] See Annot. on vers. 4.

tenne Camels of the Camels] Abraham, it is like by this, had many more then tenne, for though they be rare with us, some Countreys abound with such beasts: as the Israelites overcom∣ing the Hagarens, tooke as a part of their prey from them, fifty thousand Camels, 1 Chron. 5. 21. Our Merchants (saith Sca∣liger) call them Dromodaries, and he commends them for such swiftnesse that they will travell an hundred miles a day, and for strength to beare seven hundred, or a thousand weight, and for enduring to be without drinke fifteene dayes together: Jul. Scalig. Exercit. advers. Scalig. Exercit. 209. nu. 23. pag. 635. So many such beasts of burden with their lading and company to man them, argues the great estate of Abraham, and the trust and credit of his servant.

all the goods] Vers. 2. & Chap. 39. 4.

Citie of Nachor] See Annot. on vers. 4.

V. 11. camels kneele downe] As they doe for ease, and rest, and to loade and unloade: wherein he sheweth himselfe a faith∣full servant having care of his Masters cattell, though out of sight, and feare of him; and there is a compassion to be shewed to the dumb beast, Gen. 33. vers. 13, 14. Prov. 12. 10.

V. 12. God of my master] He doth not deny him to be his owne God, but intitles him to Abraham in respect of Gods greater familiarity and solemne Covenant with him, and more gracious promises to him, for whose sake he hopes for better successe, then for his owne.

I pray thee] Marriage though it be not a Sacrament is not to be managed in a meere carnall or politique, but in a religious manner, 1 Tim. 4. 3, 4.

I pray thee send] He sheweth herein both his fidelitie to his Master, in bearing a faithfull, and affectionate heart to the affaire he had in hand; and his piety to God, in begging a bles∣sing upon it from above. Of the use and benefit of prayer, see Phil. 4. 6. 1 Thes. 3. 11, 12.

V. 14. let it come to passe] The servant, moved by Gods Spirit, desired to be assured by a signe, whether God prospered his journey or no. It is like this godly man had some secret in∣stinct of God for his request, or a prediction from his Master who foretold him that God would send his Angel before him, vers. 7. if not, it was too much boldnesse to limit God to such a condition; howsoever it is a singular example, as that of Gideon, Judg. 6. from the 36. vers. to the end of the Chapter, and not to be drawne into a rule of imitation.

V. 15. before he had done speaking] God giveth good suc∣cesse to all things that are undertaken for the glory of his Name, and according to his will; and he is sometimes so gra∣cious in granting the desires of sincere hearts, as to yeeld to their weaknesse; see Gen. 19. 21. yea to their curiosity, Judg. 6. v. 36. and to be more speedy in giving, then they can be in cra∣ving,

Isa. 65. 24. Dan. 9. 23. sweet allurements to draw us to his service.

pitcher upon her shoulder] A rich mans daughter, and a Match for a Princes sonne (for so was Isaac, Gen. 23. 6.) faire to look upon, ver. 16. did not in those times of godly simplicitie eat the bread of idlenesse, Prov. 31. 27. nor disdaine honest, though vulgar services; Gen. Chap. 18. 6. vers. 19, 20. of this Chapter, and Chap. 29. 9. & Exod. 2. 16. Which may be a rebuke to the nice, and mincing daughters of Sion, Isa. 3. 16. who through pride and nicetie live in the house, as idle as the Lillies of the field that neither labour nor spin, Matth. 6. 28. they will be content to weare Rebekahs Jewels, vers. 22. but they will neither lay their hands, nor shoulders to her worke.

V. 21. wondring] He might wonder to see so much cour∣tesie in a stranger, and so much humble, and laborious offici∣ousnesse (in so beautifull a virgin) to a stranger, vers. 18, 19, 20. and it gave him occasion to consider, and to wonder at Gods providence giving such speed (as he might well hope) unto his prayer.

V. 22. a golden eare-ring] Having first asked her, whose daughter she was, (for so he saith, vers. 47. repeating the pas∣sages betwixt them) he put upon her an habiliment, or jewel of gold; the word sometimes signifieth an eare-ring, Gen. 35. 4. sometimes a nose-jewel, as some render it in this place. In the wanton wardrobe of the daughters of Sion we find nose-jewels mentioned, Isa. 3. 21. which some people hang at their noses, though they may be called nose-jewels, because they hung down from the forehead to the nose; sometimes an ornament of the forehead, Ezek. 16. 12. Hence there is warrant for the godly to weare gold, and precious things, for being Gods goods, and gifts, his children have a good title to them as from him; but withall, first, they must have a good title to them in respect of men; by gift, inheritance, or purchase with their owne paines, or cost: secondly, they must be ordered with sutablenesse to their calling, and condition in the civill State: thirdly, they must not be costly above their abilitie: fourthly, they must not al∣waies use them, especially if grave Matrons, as Sarah, 1 Pet. 3. 3. 6. fifthly, they must neither be fond of them, to buy them at deare rates; nor proud of them▪ nor thinke the better of them∣selves for them: sixthly, in cases of great necessitie they must be willing to part with them: seventhly, while they use them they must have an especiall care to be adorned inwardly with spirituall graces, with faith which is much more precious then gold, 1 Pet. 1. 7. and with a meeke spirit, which in the sight of God is of high price, 1 Pet. 3. 4. and to set their minds upon the golden glory, and precious Jewels of the new Jerusalem, Revel. 21.

halfe a shekel] The common shekel weighed 160. graines of Barley, the shekel of the Sanctuary was double to it; (as some conceive of it) some say it was not double to that but to the shekel called the Royall shekel, which was in value about fif∣teene pence; but what was the just weight of it in Abrahams time is uncertaine. See Annot. on Chap. 23. vers. 15.

V. 24. sonne of Milcah] Which sheweth that Bethuel the fa∣ther of Rebekah who was Nahors sonne had not a concubine but a lawfull wife unto his mother. See Chap. 22. vers. 23, 24.

V. 26. worshipped the Lord] He gave thankes to God for the kindnesse offered and further expected from the hand of man.

V. 27. Lord who hath not left] He boasteth not of his good fortune, or good service, but acknowledgeth that God hath dealt mercifully with his Master, in performing the promise made unto him.

V. 28. mothers house] The women had lodgings apart from the men, both in houses as here, and in Tents, as in vers. 67. of this Chapter. & Chap. 31. 33.

he ungirded] To wit, Laban, whereby we see the gentle en∣tertainment of strangers used by the better sort of people in those times; which example may serve either for imitation, or conviction of future ages.

V. 32. to wash] See Annot. on Chap. 18. vers. 4.

V. 33. not eat untill] The fidelitie that servants owe to their Masters, causeth them to preferre their Masters businesse before their owne necessitie, and this not in their Masters sight, but in his absence, and at great distance. See Ephes. 6. vers. 5, 6, 7, 8.

V. 35. the Lord hath blessed] Gods blessing maketh man rich, Pro. 10. 22.

and hath given him] Great godlinesse, and great riches may sometimes meet together in the same person. See Annot. on Chap. 13. 2.

V. 37. Canaanites] See Annot. on vers. 3.

V. 45. in mine heart] The devotion of the heart, though not set down in words, prevaileth with God; a comfort to those whose affections are better then their expressions; sighes, and groanes that cannot be uttered, are the best oratorie with Almighty God, Rom. 8. 26.

V. 47. upon her face] Any jewel that might be worne in the eare was called an eare-ring, though some such were sometimes worne on the forehead, Ezek. 16. 12. and hanged downe toward the nose, therefore they were called nose-jewels, Isa. 3. 21. See Annot. on vers. 22.

V. 49. deale kindly and truly] That is, if you will freely, and faithfully give your daughter to my Masters sonne.

to the right hand or] That is, that I may provide else-where; A proverbiall speech of doubting, or indifferencie when it is af∣firmative; and of justice, and uprightnesse, when it is ne∣gative.

V. 50. Loban and Bethuel] Laban Bethuels sonne is set be∣fore Bethuel his father; some thinke there was another Bethuel that was Labans younger brother; if it be Bethuel Rebekahs father mentioned, Gen. 22. 23. and in this Chapter vers. 15. 24. 47. then it is like that he being aged, committed the care of all to Laban, who having spoken first, what he said might be ratified by his father, and by the counsell and perswasion of his sonne who (it seemeth) with his mother had more to doe in this matter then his father had; or medled more in it then his father would: see vers. 55.

bad or good] (Chap. 31. vers. 24. 29.) That is, we can say nothing at all against it; no evill against the motion, no good reason why she should not yeeld unto it, since it is of God; or we can use neither faire meanes, nor foule, to hinder the motion.

V. 51. as the Lord hath spoken] That is, as he hath expres∣sed his pleasure by giving a signe according to the prayer of the servant.

V. 52. bowing himselfe] (Vers. 26. 48.) And in this his gesture of humility his devotion is noted, wherein it seemes he had learned of his holy and humble Master, who though he were accepted by God as a friend, familiarity bred in him no contempt, Gen. 17. 3. but rather a deeper degree both of de∣votion, and dejection; a fit example to upbraid, and correct the surly, or stately religion of some, who will not bow when they begge for his beneficence, but sit at prayer as if they came to parley with God, as their fellow, upon even termes.

V. 55. a few dayes] Heb. dayes, or a decad. That is, tenne dayes, some say, tenne moneths; a proportion of time sit to fur∣nish the Bride for another family, and to take a solemn farewell of her fathers house.

V. 57. at her mouth] That is, for her consent; this shew∣eth that parents have not authoritie to marry their children without the consent of the parties; as the children have no power, to dispose of themselves in marriage, without the con∣sent of their parents: see Annot. on Gen. 21. 21.

V. 59. her nurse] Her name, Deborah, and buriall is noted, Gen. 35. 8. her she tooke with her as a second mother both in office and affection, as her condition was capable of them; for when mothers forsake the duty of mothers, and turne their children over to be nourished by other breasts, then their own, they turne over the affection of their children to them also: which breedeth a naturall dearenesse, and tendernesse betwixt them; the tendernesse of a nursing father is noted, Numb. 11. 12. and of a nursing mother, 1 Thes. 2. 7. and the reciprocall respect of their nurse-children is experimentally manifest very often; but though in Bethuels family a mother, and a nurse were two persons, in Abrahams it was not so; there Sarahs example would be a better patterne for Rebekah, then her owne mothers.

V. 60. possesse the gate] That is, let it be victorious over its enemies; which blessing is fully accomplished in Jesus Christ. See Annot. on Chap. 22. ver. 17.

V. 62. the well Lahai-roi] The name of the Well that re∣freshed fainting Ishmael, see Gen. 16. 14. the word signifieth the well of him that liveth, that seeth me.

he dwelt] Not apart from his father, but with him; and it is like it was now at Beersheba, whither Abrahams servant return∣ed with the Bride, whence there might be some convenient walke towards the Well forementioned.

V. 63. to meditate] Or, to pray. The word in the Originall signifieth both; and they sort well together, for meditation is a meet preparative to prayer, and prayer a good conclusion, or shutting up of meditation.

at even-tide] The latter part of the day, is as fit for exercises of holinesse, as the former: why then should not the afternoone of the Sabbath be spent in religious duties as well as the fore∣noone?

V. 65. a vaile] The custome was for the Spouse to be brought to her Husband, her head being covered, in token of her shamefastnesse, and chastitie. Some note a fourefold use of covering the head, and face. First, of griefe, as in Davids mourning for Absolom. Secondly, of indignation, as Hamans head was covered, when the Kings anger was kindled against him, Esth. 7. vers. 8. Thirdly, of reverence, as Elias covered his face, when he talked with God in Horeb, 1 King. 19. 13. Fourthly, of shamefastnesse, and modestie, as this of Rebekah, wherein some have beene so strict, as to allow but libertie for

one eye to see withall, and so rigorous as to reject a wife for be∣ing seene abroad without a vaile; to which we may adde a fifth, the covering of subjection, 1 Cor. 11. 10. These two last are most observable by the female sexe; which with some of late hath beene so farre out of use, as if they meant a great part to become Adamites, baring their breasts, backs, and arms further then modestie will admit of.

V. 67. Sarahs tent] It was the manner for women to have their tents apart from the men, especially in great families. See Annot. on Gen. 23. 2. & 31. 33. and this was a meanes to pre∣vent trouble to the men, and to preserve modestie in the wo∣men; for cohabitation of different sexes (except they be such as are married together) may be dangerous on both sides. As we see in the example of Lot and his two daughters living in the Cave It seemeth Sarahs tent and furniture was reserved for Isa∣acs wife; for though Abraham meant to marry againe, his mind was not that his second wife, but his sons wife (since he was his sonne by miracle, and his heire by promise) should succeed his holy and worthy mother in her proprietie and priviledges.

loved her] The businesse of marriage beginneth with Isaac in filiall obedience, but it goeth on with a conjugall or husbandly benevolence: see Ephes. 5. 25.

comforted after his mothers death] Which was three yeares before; now though his sorrow for her were by this time well qualified, he had now and then sad thoughts of her, requi∣ring a comforter, which shews a deare and durable affection to∣wards her.

CHAP. XXV.

Vers. 1. VVIfe Keturah] Whether she were taken in Sarahs life time (as some hold) is uncer∣taine, she is called here a wife, but vers. 6. she is implicitely, and in the 1 Chron. 1. 32. expressely called a concubine, and Hagar is called a wife, Chap. 16. vers. 3. and it may be she being an hand∣maid of Abrahams family, and Sarah dead, and Hagar dismist if not dead also, was taken to wife; and therein her condition was better then Hagars, for the wife (whether first or second) was taken with more solemnitie of marriage, and might not be cast off as the concubine; but she was called a Concubine, be∣cause her issue could not inherit as the Concubines could not. See Annot. on Gen. 22. 24. and because if taken during the life of the first wife, she was not Lady or Mistresse of the fami∣ly, as the husband was Master.

Keturah] This Keturah is not the same woman with Hagar, (her name changed) for Hagars name is continued, vers. 12. nor is it likely that Abraham would make a bondwoman heire to her Mistresse (for the right of his person) whom he dearely loved, and honoured, who would not indure either her, or her sonne to dwell in his family; and though Sarah were now dead, and could not make any quarrell of the matter as before; yet he would not give such an occasion of discontent to Isaac; who could not but take the returne of Hagar to his fathers bed with offence; nor is it like that Hagar being now about 80 yeares old, that he would take her for a wife, who married for the in∣crease of his posteritie; nor that she should (being so old) be the mother of sixe sonnes, as Keturah was, vers. 2. nor is it pro∣bable that Keturah was taken to wife while Sarah lived, since there is no mention of her at all till after her death; and it is probable not till three years after, for he was no doubt as mind∣full of his wife, as Isaac of his mother, and as mournfull, and so would not marry before him; and (according to the order of the story) it is most like, that he marryed afterwards: and it was convenient that Isaac being a young man, and mature for mariage, (for he was now fourtie yeares of age, Gen. 25. 20.) should have one wife before his old father had two.

V. 2. she bare him] It is no marvell that Keturah should beare sixe sonnes, for we read not she was old, and by her pre∣sent fruitfulnesse, we may conceive she was young; but that Abraham, who fourtie yeares before (that is before Isaac▪ was borne) was held too old to be the father of a child, his body (not Sarahs onely) being then as dead, Rom. 4. 19. in re∣spect of impotence to procreate, should be the father of so ma∣ny children, is very strange and in appearance improbable. Answ. It was not by vertue of Abrahams naturall abilitie, which a good while before was dead, but by a new strength gi∣ven him by God, who had promised him a multiplyed posteri∣tie, Gen. 17. 5. (which had a ratification not only in Sarahs is∣sue, but in Keturahs also) and was able to make his promise good, as well in old as in young Abraham, either by continu∣ing or renuing the masculine vigour (restored to him at the be∣getting of Isaac) in his conjugall societie with Keturah: and his blessing was the more apparent by how much, by the course of nature, he was more impotent.

V. 4. the sonnes of M••••ian] Were five the founders of so many royall families, whence it is that five Kings of Midian are reckoned, Numb. 31. 18. of which five, foure are mentioned, Judg. 7. 25. & Chap. 8. 5.

V. 5. all to Isaac] That is, all the estate he had at the time of his death; for before that he had given portions to the sonnes of his concubines and sent them away; and that was so little in respect of his maine estate, that Isaac had (in a manner) all gi∣ven to him, as it is said, Chap. 24. 36. before his marriage with Rebekah.

V. 6. Concubines] See Annot. on vers. 1. and on Chap. 22. vers. 24.

sent them away] Because Isaacs posteritie was to inherit the Land of Canaan, and that would be too little for the numerous progeny of all Abrahams children.

East countrey] That is, in respect of the Land of Canaan, as Arabia, Syria, and other places of like situation. See Judg. 6. 3. & Chap. 7. vers. 12. Job 1. 3.

V. 8. good old age] (Gen. 15. 15. Judg. 8. 32.) when he was 175. yeares old. See the Annot. on▪ Chap. 24. vers. 1.

full] (1 Chron. 29. 28. Job 42. 17.) The Originall hath no more, for sometimes the word is left out in the Hebrew which by the sence is easily supplyed; as Psal. 73. vers. 10. Wa∣ters of a full are wrung out unto them, that is, waters of a full cup, or vessell. So here Abraham was full, that is, of dayes, or yeares; or full in the fulfilling of his desires for this life, not much ca∣ring for any more of the world.

gathered to his people] The like phrase is used of Ishmael, vers. 17. and hereby the ancients signified that man by death perished not wholly, but as the soules of the godly lived after in perpetuall joy, so the soules of the wicked in perpetuall paine; and though the godly soule departing hence, be separated from humane societie, it is not destitute of very good company. See Heb. 12. 23▪ 24.

V. 9. Isaac and Ishmael] Ishmael was elder, but Isaac is set before him, as being a better man, and better borne, for his mo∣ther was a free-woman, Ishmaels a bond-woman; and he was borne in a better state, for he was borne of a lawfull wife, Ish∣mael of a concubine; and to a better estate, for he was heire of the principall promise of God made to Abraham.

Ishmael] Ishmael, though he were not againe received into Abrahams family, dwelt not at so great distance but that he might heare of his death, and so come to his buriall.

V. 11. Lahai-roi] See the Annot. on Chap. 24. vers. 62.

blessed Isaac] As he was the seed rather of faithfull beliefe then of fleshly abilitie, Rom. 4. 19. So the blessing was rather spirituall, then temporall; for Isaac was an husband twentie yeares before he was a father; whereas Ishmael was sooner, and was the progenitor of twelve Princes, vers. 16. according to the promise of God to Abraham, Chap. 17. 20.

V. 13. generations] Or genealogy, as their pedegree hath been set down in Registers and Records.

V. 14. Dumah] Of this Dumah the sonne of Ishmael, the Idumeans are thought by some to have descended; by others the Idumeans are held to be the posteritie of Esau or Edom, cal∣led Idumeans for Edomeans.

V. 15. Tema] Of whom was the countrey and citie of Te∣ma or Teman bordering upon the South of Idumea, of which countrey was Jobs friend Eliphaz, Job 2. 11. and some say King also.

V. 16. townes and] By the places where they sorted toge∣ther for cohabitation or dwelling, and their Castles or strong holds against their enemies, which haply bare the name of some eminent person of their family or kindred.

V. 17. gathered to his people] From which place the He∣brews collect the repentance and salvation of Ishmael. See the Annot. on vers. 8.

V. 18. Havilah] An ample Region of Arabia reaching from the Persian gulph to the red Sea, and to Egypt, whereof mention is made, Chap. 2. vers. 8. not that Havilah of India, or any Region in Africa.

died in the presence of] His brethren all surviving him, and by their vicinitie, if not present at his death yet taking notice of it; the Hebrew word Naphal signifying to fall is referred by some to a lot, that is, so they take the sense to be the allotting of his portion in the presence of his brethren, Chap. 16. vers. 2. See the Annot. on that verse.

V. 20. Padan Aram] The name not of the citie of Bethuel, for that was Charran or Haran, but of the countrey called also Syria, where that citie stood; which Syria in Hebrew is called Aram, from Aram the sonne of Sem, Gen. 10. 22. whence some Translations have the words Aram, and Aramites, whereas o∣thers use the words Syria, and Syrians; and both names signifie the same countrey, and people; and it is sometimes called Aram-Naharaim, Psal. 60. title. That is, Aram of two Rivers, for Na∣haraim is the duall number of Nahar a River; and it is called Padan Aram, Padan in the Chaldee and Syriak tongue signifieth a couple; thence it is called Padan-Aram and Naharaim, because it is situate betwixt a couple of Rivers, Tygris and Euphrates; and for the same reason it is called Mesopotamia in Greeke, which word signifyeth in the middest of Rivers▪ Bethuel is here called a Syrian of Padan Aram for distinction from the other Syria,

called Syria Zobah, or Aram-Zobah, Psal. 60. tit. Adrich. Delph. Theatr. Ter. Sanct. pag. 94, 95.

V. 21. Isaac intreated the LORD] The Lord had promi∣sed to make good the promises made to Abraham in Isaac, Gen. 21. 12. yet he prayeth to God, and continued to pray unto him many yeares, and at last was heard in that he prayed for; of whom we are to learne neither to presume upon Gods promises, without doing our duties, nor to be weary of praying, if God be not speedy in granting what we pray for; For being without a child for twentie yeares after he was married (for he was fourtie yeares old when he was married, vers. 20. and sixtie when these twins were borne, vers. 26.) so soone as he conceived that Rebekah was barren, not seek••ng a more fruitfull Bed-fel∣low, nor she offering any such unto his choice, he often, and a long time importuned God to make her the mother, as he hoped himselfe should be the father of many nations.

for his wife] Heb. against his wife. Because (as some take it) she had no mind to be a mother, or, because of the pains of child∣birth which were against her; but the meaning may be that they prayed in such a posture, as that one was placed over against the other. Or against his wife, that is, as David prayed against Achitophel, that is, not against his person, but against his poli∣cie, so Isaac prayed not against the person of Rebekah, but her barrennesse.

barren] It is noted of many worthy women, that their fruit∣fulnesse hath been restrained for a long time, as Sarah, Rebekah, Rachel, Hannah the mother of Samuel in the Old Testament, and Elizabeth the mother of John Baptist in the New; whose long waiting hath been recompensed (at last) with an happy birth of a worthy person. In such examples God sheweth his power over nature to make it fruitlesse, or fruitfull, as he plea∣seth; and thereby tempereth the affection, that it may not be too much set upon a beautifull person, as Rebekah was, Chap. 24. 16. and increaseth the devotion of prayer for the blessing.

V. 22. Children strugled] It is not strange for a woman with child with twins, to feele some painfull spruntings of them within her, especially towards the birth, where each striveth first to come forth, but this was more then ordinary, and therefore it was not onely a misery to her, which she could not beare with∣out complaint, but a mysterie also, figuring the conflict of two nations, vers. 23.

to inquire of the LORD] She went apart to some private place by prayer to entreat the Lord to acquaint her with the cause of such extraordinary commotion within her.

V. 23. two Nations] That is, two persons vertually inclu∣ding two nations, as in their root, and originall, as all man∣kind was radically contained in Adam, because all proceeded from his loynes; these two nations are those which in after time were called Israelites, and Edomites or Idumeans; of these the people descended from the younger brother shall prevaile above the posteritie of the elder; and the Israelites which are (if true Israelites) the true Church Militant, shall be the Triumphant Church above the malignant Idumeans.

the ••lder shall serve] Upon this place the Apostle grounds the Doctrine of Free-Grace in the election of some, and reprobati∣on of others before the doing of good, or evill, Rom. 9. 12, 13. Mal▪ 1. 2, 3. But for clearer explication of this place, we must note that the words may be taken in respect of the persons of these contending twins, or in respect of their posterities; in re∣spect of their persons, the preeminence of Jacob the younger a∣bove Esau the elder, consisted in the prerogative of the birth∣right, (which gave him authoritie over his brethren and the rest of the household under his father) devolved from Esau to Ja∣cob. 2. In the promise of the Land of Canaan. 3. In the ho∣ly Covenant of Religion with God, whereby his Church was propagated in Jacobs posteritie, not in Esaus, and to that Church humble subjection is prophesied, Esa. 49. 23. see also Gal. 4. 25, 26. Revel. 3. 9. But otherwise in respect of temporall preemi∣nence Jacob might be said to serve Esau, for he called himselfe his servant, Gen. 32. 18. 20. and Esau his Lord, Gen. 33. vers. 13, 14. and did him homage, bowing himselfe to the ground many times before him, Gen. 33. 3. yet did the posteritie of Jacob subdue the posteritie of Esau, when in Davids time the Idumeans or Edomites that came of Esau (who was called E∣dom) were subdued by the Israelites, (who descended of Ja∣cob and bare his name, for he was also Israel, Gen. 32. 28.) and under their subjection were brought, 2 Sam. 8. 14. and though for their sinnes afterwards the Edomites broke their yoke, as Isaac prophecied, Gen. 27. 40. yet the Israelites never served the Idumeans, or Edomites. See the Annot. on Gen. 27. 40.

V. 25. red like an hairy garment] With red haire all over his body, a strange and extraordinary birth, importing that Esau would prove a cholericke, cruell, and brutish man, and of monstrous ill manners; in whose person God prefigured the bloody and barbarous disposition of such as persecute his Church, and children, Ezek. 3. 5. Obad. 10.

Esau] The word signifieth either made, or perfect, by which was meant the strength of his constitution, as if he were already rear'd, or nurst, and rather like a man with a beard, then a new borne babe without teeth: and that name might be given him, with a purpose to please the mother, who being a beautifull wo∣man, would be apt to take discontent at a deformed, or un∣handsome child, as Esau was, being very hairy, as Jacob said of him, my brother is an hairy man. See Genesis Chapter 27. vers. 11.

V. 26. tooke hold] A Divine presage that Jacob should sup∣plant him, and bring down his head as by tripping up his heeles; which came to passe in his getting of the preeminence of the birth-right and in other matters, whereof see Annot. on vers. 23.

Jacob] Hebr. Jaghnakob. His name beares the remem∣brance of the act, for it signifieth a supplanter, or taker up of the heele, from Ghnekeb, which in Hebrew signifieth the heele, or the sole of the foot; or from Ghnakab which signifieth to deceive by supplanting, or taking hold of the sole of the foot.

V. 27. hunter] The different disposition of the godly and the wicked is figured in these two sonnes: the one like Nimrod, Gen. 10. 9. are of harsh, rough and fierce natures, and give themselves to exercises of violence, as Esau did; the other more disposed to civill societie and benignitie, as Jacob was.

V. 28. Isaac loved Esau] Isaac loved Esau better then Ja∣cob, as Rebekah loved Jacob better then Esau; and he loved him because he did eate of his venison; it was then a fleshly love, and so an infirmitie in Isaac; but withall Esau being cun∣ning not onely in hunting for the prey, vers. 27. but otherwise, might insinuate into the affections of his father; and by being very officious to please his palate might make himselfe as great a favourite with Isaac, as Jacob was with Rebekah.

V. 29. Jacob sod pottage] Household services in those dayes were no•• so distinguished as now they be, so that the sonnes might dresse meat, as well as the daughters; and the daughters carry upon their shoulders as Rebekah did, Chap. 24. 15. as well as sonnes.

V. 30. red pottage] Heb. with that red, with that red. Red by some herbes, as lentiles, whereof they were made▪ see vers. 34. or, by somewhat put into them which might give them that colour, as Safron. The word red is doubled because the por∣tage was very red, as the good good, Judg. 11. 25. emphatically signifieth very good, and naught naught, Prov. 20. 14. very naught.

therefore was his name called Edom] For that signifieth red; and that name might be given him not onely because he was greedy of this red pottage, doubling the word red, as it appear∣ed to his sense, and omitting the word pottage, vers. 30. but al∣so because he was red in complexion and colour of his body, vers. 25. being overgrowne with red haire. And it is to be no∣ted that by the better sort he was more commonly called by his worse name Edom, then by his better name Esau, (which sig∣nifieth made, or perfect) and rather from the rednesse of the pottage whereabout he offended, then the rednesse of his body which was without his fault, as appeareth, vers. 25. He had (as some thinke) a third name, which was Seir, from his haitinesse; for Seir signifieth hairie; but in the Scripture it is not given him as a proper name, as Edom and Esau were, but as an appella∣tive, or a common name, or title; for he was hairie Esau, as his father was blind Isaac, whose proper name was Isaac, and blind an appellative title added to it.

V. 31. sell me thy birth-right] The birthright contained a fatherly preeminence over the brethren, the Office of the Priest∣hood, before the Law written, and a double portion of the fa∣thers estate; Deut. 21. 17. but for the Priesthood it was other∣wise before the Law of Moses then afterward, for before Moses time the Priesthood was not limited to the elder brother, for Abel offered sacrifice as well as Caine, and the father of the family while he lived was ordinarily the Priest, and when he died his eldest sonne succeeded in that office, as well as in the government of the family; but in Moses time there was a law for the first-borne of man and beasts, the one as a Priest to offer, the other as a sacrifice to be offered, Exod. 13. 2. In denying Esau reliefe in his hunger except upon such hard termes, Jacob had shewed himselfe an uncharitable man, and a very unkind brother; but it is like his mother, who received the prophecie of his preeminence, vers. 23. directed her younger sonne (as by an especiall providence of God) how to deale with the elder.

V. 32. at the point to die] Heb. goint to die. No great dan∣ger of death, but this was an expression noting the greedinesse of his appetite, and greatnesse of his passion.

V. 33. sweare] An oath is more then a promise, and so much as may oblige the conscience of a profane person, who cares not to violate or breake his word if he be no further bound.

this day] It is probable that this was not the first time that Esau, and Jacob had parley about the primogeniture; Esau was not a man fitly qualified for it, because he had more mind to be among unreasonable creatures in the field, then reasonable men in the family: for the Priesthood he was too profane, and under that title he is taxed, Heb. 12. 16. and here it is said, that he despised it, vers. 34. and for the double portion the privi∣ledge

of the first-borne, Deut. 21. 17. he had no need of it, for he could carve himselfe a competent maintenance with his sword, as his father foretold of him, Gen. 27. 40. therefore ha∣ving often, as it is like, made light of it, and promised to give it up unto his brother, he now tooke advantage of his present hunger to make a firme, and finall bargaine for it to be ratified with an oath, wherein he did unkindly in denying reliefe to his brother in necessitie, unjustly in requiring too great a price of that he sold, and impiously in tempting him to so profane a con∣tempt, if he had not some secret instinct, or some revelation (by his mother consulting with God, or some other way) for the carriage of the contract in this sort; howsoever the great wisdome of God can order small occasions, as this was, to great purposes, and can convert the weaknesse, and wickednesse of men to his owne glory; yet this must not embolden any to doe as Jacob did, unlesse upon such warrant as Jacob had.

V. 34. despised] Neither before nor after the sale of his birthright die he thinke or care how bad his bargaine was by selling so pretious a thing for so poore a price, but did eat and drinke and goe away without any repentance for what he had done: See Heb. 12. 16. Yet he might have a purpose to recover that againe by force which he conceived was gotten by fraud.

CHAP. XXVI.

Vers. 1. IN the land] That is, of Canaan; though it were a fruitfull Land, Gods curse for mans sinne made it unable to feed the Inhabitants.

besides the first] Whereof Chap. 21. Deliverance from af∣flictions is no assurance that they shall not returne; if men re∣new their sinnes, God may and will recall his plagues, and pu∣nish them againe. See Levit. 26. vers. 15, &c. Psal. 78.

Abimelech King] See Annot. on vers. 26.

V. 2. not downe into Egypt] Gods providence alwaies watch∣eth to direct the waies of his children, and to see them provided for in the hardest times, Psal. 37. 19. Though Egypt were a very fruitfull place, and Isaac might have a mind to sojourne there as did his father before him, yet he is especially forbid∣den so to doe, because now God had revealed the captivitie of Abrahams posteritie in that Land, which then he had not done; and that he would have him guided rather by his owne word, then by his fathers example, though that in many things was a good patterne for his practise, as it is proposed to him, vers. 5.

V. 3. I will be with thee] As God made the promise of his free mercy; so doth the confirmation thereof proceed from the same fountaine.

unto thee] To thee as a sojourner, to thy posteritie as owners by way of propriety, possession, and hereditary right.

V. 5. Abraham obeyed] He commendeth Abrahams obedience, because Isaac should be more ready to follow him in the like.

because] God makes good his promise, and Covenant out of the same goodnesse that moves him to make it, and that is his own pure grace, not mans merit, Rom. 4. 4. & Chap. 3. 28. yet on mans part there are conditions required, and by the assi∣stance of his grace performed, and graciously accepted, and mentioned as if there were some causalitie in them for Gods acceptance; not to make man confident in himselfe, but dili∣gent in his dutie to his Maker. So Chap. 22. 16.

my voyce] This varietie of expression commends Abrahams promptnesse, in obeying God in what way soever he was plea∣sed to reveale his will unto him.

V. 7. she is my sister] In this Isaac followeth the example of his father, Gen. 12. 13. not unknowne, though unseene, how needfull it is for parents to take heed of setting an ill example before their children, how apt they are to follow them, rather in evill, then in good; for Abrahams obedience is commended vers. 5. and the first imitation of him that is noted, is in that wherein he should have shunned his example: yet by way, not of defence, (for there was untruth in their intent) but of ex∣tenuation; the phrase of the time may be alleadged, which cal∣led even strangers by the name of brethren. See Gen. 29. 4.

feared to say] Whereby we see that feare, and distrust is found in the best, not as a barren sinne which begets not another, but as a parent of lying: so the terrour of the wrack may be the shipwrack of truth, though used to extort a confession of the truth.

faire] See Annot. on Gen. 12. 11.

V. 8. looked out] This was not shortly, but a good while af∣ter they came to Gerar; and it was in the day time, haply in some Garden, where the King having high, and free prospect every way might see them, as David did Bathsheba when she was bathing of her selfe, 2 Sam. 11. 2.

sporting] Shewing some familiar signe of love, whereby it might be knowne, or probably supposed she was his wife: the word here used for sporting in the Originall, is neere of kinne to the name of Isaac, signifying laughter, Gen. 21. 3. and the very same which is used of Ishmaels mocking of him, vers. 9. of the same Chapter; for the same act may (according to the di∣sposition of the mind) be taken in a good or bad sence; and for the carriage of Isaac, it was some signification of pleasing fa∣miliaritie, which might be allowed betwixt man and wife, Deut. 24. 5. Prov. 5. 18. but not betwixt a brother and a sister, (though it were not such as was proper for the bed, or for the night, for Isaac and Rebekah had both more grace and modesty then so to behave themselves in the day, where the King might see them) which made Abimelech so confident that she was his wife, and not his sister, as is shewed in the next verse.

V. 10. What is this that] Abimelech passionately expostu∣lateth with Isaac concerning the deniall of his wife; which sheweth how adultery, and dissimulation were condemned even by heathen moralitie; and shameth the wantonnesse, and wic∣kednesse of such as professing true Religion, make no scruple or conscience to commit such sinnes.

guiltinesse upon us] The act of sinne committed by one may bring a guilt upon others; a guilt with the punishment due unto it; see the Annot. on Chap. 20. vers. 9. In all ages men were perswaded that Gods vengeance should light upon wedlock∣breakers.

V. 11. he that toucheth] (Vers. 29. & Josh. 9. 19. Ruth. 2. 9.) That is, he that hurteth or wrongeth them, Psal. 105. 15. especially that wrongeth either of them by any immodest or unlawfull touching of his wife. See Gen. 20. 6. Prov. 6. 29. 1 Cor. 7. 1.

V. 12. sowed in that land] Not any as his owne possession, but either hired for his use, or not used by others, because bar∣ren and wast.

V. 12. an hundred fold] An hundred graines for one, or an hundred measures for one; the Septuagint specifie the graine, saying, it was an hundred measures of Barley, haply mistaken by reason of the vicinitie of the word Shegnarim, signifying measures, and Segnorim, signifying Barley, which differ little in the Hebrew letters: the greatest measure which our Saviour mentioneth in the Parable of the seed, Matth. 13. 8. is an hun∣dred fold, and though in some extraordinary fruitfull soiles the returne be noted to one hundred and fiftie, three hundred, yea foure hundred for one, Plin. lib 18. cap. 10. yet in such a soile as Isaac tilled, especially in a time of famine, it might be ac∣counted a miraculous fruitfulnesse to receive an hundred for one.

the Lord blessed him] See how, vers. 13, 14, 15. and there∣withall, that of Solomon fulfilled, The blessing of the Lord maketh rich, Prov. 10. 22.

V. 14. servants] Or, husbandry; as in the Margine; that is, much ground for tillage, and many servants to ma∣nure it.

envied at him] The prosperitie of the godly is an affliction to the wicked, Psal. 112. 10. by their envie at it, for envie slayeth the filly one, Job 5. 2.

V. 15. the Philistim•• stopped] The hatred of the Religious, and breaking covenant with them by the wicked, is very an∣cient; yet to defend and plead for breach of faith with the faithfull under the name of Hereticks is an hereticall practice, both new, and naught.

V. 17. the valley of Gerar] The Hebrew word signifieth a Floud, or valley where water at any time runneth; but be∣cause by the confluence of waters in such low places, especially after raine, or snow, the waters runne muddy, there was need of Wels whence it might be drawne more cleare, and better for use, both of man and beast.

V. 18. digged againe] Because he was sure there was wa∣ter there, and that he had a right unto it, and in renuing that right, he renued the gratefull memory of his gracious father.

V. 20. ours] Because it was digged in their ground, yet not theirs in right, because it was digged with consent of the owners.

V. 23. thence to Beersheba] The famine being ended, he re∣turned to the place whence the famine had driven him.

V. 24. God of Abraham] God assureth Isaac against all feare by rehearsing the promise made to Abraham, to whom with singular favour he entitles his Godhead, as if he were his God more then any ones; and in that he is called the God of Abraham after the buriall of his body, it is an Argument that he liveth in soule, for God is not the God of the dead, but of the living, Matth. 22. 32.

V. 25. Altar there] (Gen. 13. 18.) To signifie that he would serve no other God but the God of his father Abraham.

V. 26. Abimelech and Phicol] The same names we read of, Gen. 21. 22. but whether they be the same men, that there made the covenant with Abraham is uncertain, they might be the same supposing them to be about an hundred yeares of age. But then it is somewhat strange that in this entercourse there is no mention of the accord with Abraham in former times, and that a man so well minded as that Abimelech seemed to be (if he were the same) by his good dealing, first with Abraham, Chap. 20. and since with Isaac, ver. 10, 11. of this Chapter, should

deale so injustly with him as to withhold the use of those Wels from his heire, which by a solemne Covenant were his; unlesse envie at his prosperitie (which was such that he desired Isaacs departing from him, vers. 16. and which Isaac interprets as a testimonie of hatred, vers. 27.) should make him become in∣jurious to him; and unlesse wrong were done by his servants without his knowledge, as before is noted in the story of Abra∣ham, Gen. 21. 26. it may therefore be another; Abimelech (signifying my father the King) might be an hereditary Title of the Kings of Gerar, as the name Pharaoh was of the Kings of Egypt; and the word Phicol compounded of two Hebrew words, Phi, or Phe, a mouth, or face; and Col, all, the mouth of all, might be a name of office, for a man of publique power, and authority, who was as it were the mouth of all by his speak∣ing in the publique affaires, wherein all were concerned and concluded; or the face on whom every one cast his eyes, as ex∣pecting from him counsell, command, or conduct.

went to him] Not out of love for they hated him, vers. 27. but in craft to set upon him if they saw him too feeble for them, and if not, to treat with him upon termes of friendship.

V. 28. with thee] See Annot. on Vers. 3.

V. 29. that thou wilt] Heb. if thou shalt, &c. The Hebrews in swearing begin commonly with If, and understand the rest, that is, that God shall punish him that breakes the Oath; as if he that sweareth should say, I sweare to doe thus, and thus, and if I falsifie my oath, let the punishment, or judgement of God light upon me. See Annot on Gen. 14. 23.

doe us no hurt] Here the wicked shew that they are afraid lest that come upon them which they would do to others.

V. 31. betimes] Peace is to be embraced with cheerful∣nesse and expedition, and oaths of agreement chiefly to be made fresh and fasting with all reverence and sobrietie.

V. 33. Beersheba] See Annot. on Chap. 21. 31.

V. 34. Judith] Esaus wives, and their fathers had severall names, Gen. 36. 2. (for he had no more wives of the Canaa∣nites but two) as himselfe had; for he was called Esau, Edom, and Seir. See Annot. on Chap. 25. vers. 25. & 30.

Hittite] Esau married, as his father did, at the age of fourty; but he did not like him in following his fathers mind in the choyce of a wife, for he tooke two for one, two Hittites the worst sort of Canaanites, Ezek. 16. 3. whereas his holy grand∣father tooke a solemne oath of his servant to provide a wife for his sonne among his owne kindred, without the Land of Ca∣naan, Gen. 24. 3. so that his marriage was not onely without his parents consent, but against their mind, which is lesse re∣spect to both then Ishmael shewed to one, and that one of the weaker sexe; and in condition much more unworthy then ei∣ther of them.

V. 35. a griefe] See Annot. on Chap. 27. vers. last.

CHAP. XXVII.

Vers. 1. OLd] Viz. One hundred thirty seven yeares of age, which some Chronologicall Accountants by collation of severall places of Scripture make up thus; Jacob was borne in the sixtieth yeare of Isaac, Chap. 25. 26. and be∣ing now seventy seven yeares old, Isaac must be one hundred thirty seven; and that at his flight to his Uncle Laban (which presently followed the getting of the Blessing) he was seventie seven years of age, appeares thus; from the time of his coming thither, he served Laban twentie yeares, Chap. 31. 38. and in the beginning of the fourteenth yeare of his servitude Joseph was borne, Chap. 30. 25, 26. in the fourtieth yeare of Jo∣sephs age Jacob went into Egypt; compare Chap. 41. 46. with 45. 6. and Jacob went thither in the one hundred and thirty yeare of his age, Chap. 47. 9. out of which deduct the fourtie yeares of Josephs age, and the thirteene yeares spent in service before he was borne, and there will remaine seventie seven.

eyes dimme] (Gen. 48. 10. 1 Sam. 32.) It is said of Moses when he was but seventeene yeares younger, viz. one hundred and twenty yeares old, that his sight was not dimme, Deut. 34. 7. but that is noted of him as a thing extraordinary.

V. 2. I knew not] This reason is not to be referred to the meat, but to the blessing, which was most seasonable when it was pronounced, as the last act of a fathers office with the fare∣well to the world.

I know not the day of my death] Uncertaintie of the day of death should make us wise to order the time of life with a dou∣ble providence; the one for others in this world, the other for our selves in the next; and so to set our selves in present expe∣ctation of our parting, or our Masters coming, Mar. 13. 5. but for such preparation no man shall die the sooner, for Isaac after this lived fourtie yeares, even to one hundred eightie yeares, Gen. 35. 28, 29.

V. 4. meat] For such as are of full bodies, and good strength: fasting may be a good preparation to spirituall duties; but for such as are weake and in a declining state, as Isaac was, meat may cheare up their spirits, and make them more vigorous in devotion: so it may be better for some to receive the Sacra∣ment of the Lords Supper fasting; for others, after some re∣freshing.

my soule may blesse] The carnall affection that he had to his sonne Esau, made him forget that which God spake to his wife, Chap. 25. vers. 23. See vers. 28. of that Chapter, and the Annot. upon it.

My soule] That I may blesse thee with all my heart.

blesse thee] (Chap. 28. 3, 4. & 48. vers. 15, 16, 20. & 49. 25, 26.) The Priests, Gen. 14. 19. & Numb. 6. from vers. 23. to the end of the Chapter, did (in the name of the Lord and by war∣rant from him) blesse the people; so did the Patriarchs, (who were Priests in their families, and some of them Prophets) blesse their children; wherein if they followed the guidance of Gods Spirit rather then their own affections it tooke effect, otherwise the blessing followed rather the faith of the receiver, then of the blesser; thence it was that some did blesse, others were blessed better then others, Gen. 49. 26. Heb. 12. 17. Now for Isaac it seemes, he either did not understand, or not remember the O∣racle of God concerning the prelation of the younger brother before the elder, or else it went against his heart or soule to pronounce the blessing according to it.

V. 7. before the LORD] That is, in his presence, and with his allowance, who by his gracious act will ratifie my word, and intent.

V. 9. two good kids] Two Kids seeme too much for one dish of meat for an old man, but out of both he might take the choisest parts, to make it daintie, and the juyce of the rest might serve for sauce, or for the rest of the family, which was not small.

V. 11. Jacob said] His mother it seemeth (though it be not so expressed) had advised him not onely to bring his father a dish of meat, but to present it as in the name and person of his brother Esau.

an hairy man] See Gen. 25. 25. and the Annot. upon it.

seeme to him as a deceiver] Jacob is said to be a plaine man, Chap. 25. vers. 27. Yet now he must play the subtle person; and the more subtle, because he had more minde to seeme so then to be so. The plaine dealing of the godly is of their love to sin∣ceritie, not of simplicitie, or sillinesse, for they could play the Politicians, as well as others, if their wits were not overruled in their working by their consciences: the like may be observed in Rebekahs carriage of the whole project.

V. 12. bring a curse] Deceipt though used for advantage, or defence is dangerous; and it is especially both prohibited, and threatned if it be a deceipt of the blind, Deut. 27. 18. And in matter of Religion, Jer. 48. 10. Mal. 1. 14. This was both, and therefore Jacobs feare was not without cause.

V. 13. upon me be thy curse] Her confidence was great, and made up of vehement affection to her sonne, of a strange opinion of the successe of her devise, but especially of a beleefe that God would establish the blessing on Jacobs person, for which it is like she had a resolution from God upon her consultation with him, Gen. 25. vers. 22, 23. Though this deceiptfull way was her own devising, not of Gods direction.

V. 15. goodly raiment] Hebr. desireable. A suit of Esaus laid up, not to be worne every day, but upon some extraordi∣nary occasion, as this was; some thinke it was a holy robe made for the first borne to use in holy ministrations, and therefore ra∣ther kept in the custody of Esaus mother then of his wives. But there is no ground for that in Scripture; it might be a better suit then ordinary kept by his mother for shift, when he came to his father.

V. 16. skins upon his hands] To resemble Esau who was all over like an hairy garment, Gen. 25. 25. And his hands, and necke were thus disguised, not his face; for by this time Jacobs face might be rough with a beard, as well as Esaus, (though his hands and necke were smooth) for he was as old as Esau with∣in a very little, being both twinnes at a birth; and Esau now was married, and he was not married, untill he was fourtie yeares of age, Gen. 26. 34.

V. 19. I am Esau] Though Jacob was assured of the Bles∣sing by faith, yet he did evill to seek it by lies; and the more, because he abuseth Gods Name thereunto, vers. 20. Some say, it was not a lie, but a mystery; others, that it was a literall truth, for he was the first-borne by the right of purchase, but he was not Esau that sold it, but Jacob that bought it, and he cal∣leth himselfe by the name of Esau, as our Saviour called John Baptist, Elias, Matth. 11. 14. but he called John Elias not in person, but in office; and they to whom he spake understood it not of Elias personall presence, but by way of allusion, or re∣semblance, whereas Jacob meant, and was understood of Esaus person, both in this verse, and vers. 24. Besides, he dissembled, and spake untruly in saying in this verse, he had done as his fa∣ther bade him; and calling his meat Venison, and in answering the Lord had brought it to his hands, ver. 20. as if he had made his hunting successefull sooner, then at other times.

V. 22. the voyce of Jacob] This (as also vers. 23.) declareth that he suspected something, yet God would not have his De∣cree altered.

V. 23. he discerned him not] His eies were dim, by them he could not judge; his hearing was better; but upon his touching find∣ing him rough like Lsau, he gave as much credit to his hands as to his eares; the voyce is Jacobs voyce, but the hands are the hands of Esau, vers. 22. and being in doubt what to thinke, his other two senses, his tasting and smelling, vers. 25. 27. bare false witnesse according to Jacobs words, and so he resolved that Jacob was Esau, and gave him the blessing. The Spirit which assisted him in the benediction of Jacob and Esau, and the prediction of events concerning both, did not discover the deceit of his wife and sonne; for the illumination was by parti∣cular acts, not by way of habit imparted to him.

V. 27. as the smell of a field] Those parts where Esau lived abounded with aromatick, or sweet smelling odours, or spices, wherewith it might be the manner to persume the cloathes that were laid up, and not wonted to daily wearing; or the skin of the Kids might present a smell (by some artifice of Rebekah) which might be pleasing to the sent of Isaac; he compares it to the smell of a field which the Lord hath blessed, with flowers, and fruits, and vines, for saith Solomon, the vines with the tender grape give a good smell, Cant. 2. 13. and husbandmen say, that some grounds when they are broken up with the Plough yeeld a very pleasing smell to him that tilleth them.

V. 28. dew of heaven] Deut. 33. 28.

fatnesse of the earth] By this may be understood the Land of Cannan, called a fat Land, because it was plentifully furnished with all good things; as Wels digged, Vineyards, Olive-yards, and fruitfull trees in abundance, Deut. 6. 10, 11.

corne and wine] (Deut. 33. 28.) By these temporall parti∣culars were shadowed out blessings of a better qualitie in spi∣rituall matters: for this fruitfull Land of Canaan was a type of heaven, and the plenty of spirituall graces is signified by a feast of fat things, Isa. 25. 6.

V. 29. let people serve thee] From Jacob came Judah, and of him came the chiefe Rulers, 1 Chron. 5. 2. and the Scepter by Jacobs prophecie continued in his Line untill the coming of Shi∣loh, Gen. 49. 10. that is, the Messias, Jesus Christ. See the An∣not. on that place. And for this Prophecie it was particularly fulfilled when the Idumeans, Philistims, and Moabites, were brought under subjection of David, Solomon, and the As∣monean Governours.

cursed be] (Chap. 9. 25. & 12. 3.) Cursed of God, who takes the injuries done unto his Church, as done to himselfe. See Act. 9. 4.

V. 33. trembled] Heb. was astonished: at the strangenesse of the act, and event contrary to his intention; the deceit, and disguise of Jacob so cunningly carried, and his purpose to Esau so strangely disappointed (by Gods over-ruling providence) put him for a time into wondring and trembling astonishment; and the rather, because now he might perceive that by his car∣nall affection to Esau he had runne crosse to Gods prediction, Gen. 25. 23.

have blessed him] Though his intention was to have blessed Esau, the effect of his benediction God (by his promise, and Jacobs faith) settles upon him; quite crosse to the conceit of the Papists, who make the efficacie of the Sacrament to depend upon the intention of the Minister; so that it shall be fruitlesse, and in vaine to the receiver if there want a good intention in the giver.

he shall be blessed] Being convinced now of his erroneous in∣tent touching the blessing of Esau, he ratifieth the Blessing upon Jacob, and now doth that of faith, which before he did with mis-guided fancie, and affection; and so his blessing is recorded by the Apostle, saying, By faith Isaac blessed Jacob, and Esau, touching things to come, Heb. 11. 20.

V. 34. bitter cry] Because now his fathers solemn blessing upon Jacob had unrecoverably settled his birth-right upon him; in whose example we see that those that make no account of pre∣cious things while they have them, may be made bitterly to bewaile the want of them, when they have lost them; though Esau were an hardy hunter, a man of the sword, vers. 40. of this Chapter, God can make him weepe like a woman: See the 1 Sam. 30. 4.

V. 35. thy blessing] That is, which appertained to Esau as the first borne.

V. 36. rightly called Jacob] That is, a supplanter. He was called Jacob from a word signifying the heele, because at the birth of Esau he held him by the heele: See Annot. on Gen. 25. 26. Schi••dl. Pentagl. col. 1373. But by a Metaphor it signi∣fieth crafty, and deceitfull, Ibid. Esau taketh it in that sense when he calleth him a supplanter, as if his name were given him for naught, for supplanting him two times, wherein there is a Paranomasia. This sheweth his teares were not teares of true repentance, for then he would rather have blamed himselfe, then his brother concerning his birth-right. tooke away my birth-right] He wrongeth Jacob in this charge, for he tooke it not from him, but Esau lightly esteeming it, or rather despising it, sold it to him. See Annot. on Gen. 25. vers. 34.

my blessing] Not his then, when the birth-right was none of his.

V. 37. thy Lord] (Vers. 29.) Isaac did this as he was the Minister and Prophet of God; and though Esau cry never so much, he cannot recover what he hath lost; there is no place for repentance though sought with teares, Heb. 12. 17. that is, Isaac will not repent, cannot retract what he hath done, though Esau lift up a bitter cry for the Blessing; because the preroga∣tive of the blessed seed cannot be divided, nor imparted to a wicked progenie; the sons of the world are represented in Esau, as the faithfull in Jacob.

V. 39. the fatnesse] Isaacs blessing on Jacob was both spi∣rituall and temporall; on Esau onely temporall: and in this Ja∣cob had the preeminence; for though he name the fatnesse of the Earth, and dewe of Heaven in both; and though some parts of Idumea Esaus Countrey were very fruitfull, yet gene∣rally it was not comparable to the Land of Canaan, assigned to the posteritie of Jacob. Some make a difference betwixt Esaus having of Temporall good things, and Gods giving of good things unto Isaac, as if having were but an interest of common providence, giving a title of especiall favour; but that distin∣ction may be confuted by Hos. 2. 8. & Chap. 13. vers. 11. and many other places.

V. 40. by the sword] A trade of life professed for the most part by the worst sort of men; to whom may be well applied the words of Shimei (though ill applied to David, 2 Sam. 16. 7.) for they that are bloudy men, are men of Belial, as Esau was.

serve thy brother] This blessing, viz. the blessing in the do∣minion of Jacob (called afterwards Israel, Chap. 32. ver. 28.) is gloriously set out in the 33. of Deut. vers. 29. See the second Annot. on Gen. Chap. 25. vers. 23.

when thou shalt have the dominion, thou shalt breake his yoke from off thy neck] The word in the Originall is rendred by some learned Hebricians, When thou shalt have mourned: or, neerer to the sense of our Translation, When thou shalt get strength: and so the sentence will not sound like a tautologie.

thou shalt breake his yoke] The Edomites after they had been subjects to the Israelites about one hundred and fifteene yeares, in the dayes of Ioram the sonne of Jehoshaphat revolted from under the hand of Judah, and made a King over themselves, 2 King. 8. 20. See Annot. on Chap. 25. 23. and as some reckon the time for eight hundred and ten yeares (viz. untill the time of Hyrcanus) they continued in their freedome, at least from the dominion of Jacobs issue; and after that, Herod an Idu∣mean put a yoke upon them, for he obtained to be King of the Jewes, which sheweth that the Dominion of Jacobs posteritie was to be understood chiefly in a spirituall sense, for the prevai∣ling of Religion; and in a literall sense, though there were time enough to make good the promise according to the letter, yet it was but upon condition of their good behaviour.

V. 41. The dayes of mourning] Not to him, for he would not be so tender hearted to his father, as to weepe for him, who was so hard hearted to his brother, as to resolve to murther him at such a time.

are at hand] In his desire (and it may be hope also) not in Gods determination, for he lived after this above 40. yeares. God disappointeth the expectation of the wicked, by prolong∣ing the life of the godly; whereof as he onely maketh the mea∣sure, so he onely knoweth the end, as well as the beginning.

V. 42. were told Rebekah] Vers. 41. He said those words in his heart, but his heart was so full of hate and envy, that it thrust out some words, which came to Rebekahs eares, and dis∣covered his deadly malice against his brother.

comfort himselfe] He hath great hope to receive his birth∣right by killing of thee. A wicked heart that can make a com∣fort of such a mischievous act; yet there is a comfort for a time in taking revenge of a wrong, but that comfort is but like a draught of wine to one in a Feaver, which allayeth the disease for a while, but occasioneth a greater distemper afterwards; so in man, but in God taking comfort in his revenge of the wick∣ed the case is farre otherwise, Esa. 1. 24. Ezek. 5. 13.

V. 44. a few dayes] It proved to be about twentie yeares: so was Rebekah mistaken in the time of Jacobs absence, as well as Esau, in the time of his fathers death.

fury turn away] Prudent Rebekah feared the days of mourning would come upon her, by the death of Jacob, while Isaac lived, the spirit of Esau was so enraged against him, that she doubted he would not forbeare him untill his fathers death; yet she ho∣ped that by time, and absence, it would be asswaged.

V. 45. both in one day] Because by fighting they might kill each other; or if one were killed the other by the sentence of Almightie God was to die for it by the hand of man, Gen. 9. 6. or if he should escape that, she might justly feare the Justice of

God would not suffer such a murtherer to live, as Act. 28. 4. or the guilt of so hainous a fact would make his own parents so to be estranged from him, as if he were not at all, or none of theirs.

V. 46. said to Isaac] That Isaac might not be troubled with the deadly discord of his sonnes, nor Jacob endangered by keeping within the reach of Esaus wrath, like a prudent woman she presents to Isaacs care another cause of Jacobs journeying to Charrah, viz. A caution against such ungodly marriages, as Esau made with the daughters of the Canaanites.

what good shall my life] Esaus marriage was a griefe of mind both to Isaac and Rebekah, Gen. 26. 35. But now feare of a double danger makes her more passionate then her husband; for she feares lest Jacob should take a Canaanite to wife; and lest his marriage should be prevented by an untimely death, an unnaturall murther; the example of Esau made her more ap∣prehensive of the one, and the story of Cain and Abel might further her feare of the other: those that have no children are happily freed from such feares, and they that have, must fore∣cast for the worst, and pray and hope.

CHAP. XXVIII.

Vers. 1. BLessed him] This second blessing is to confirme Ja∣cobs faith, and to assure him that he was constant to his first benediction, Chap. 27. vers. 33. though when his tongue blessed him, his mind was upon Esau; and that though it were on his part procured by craft, yet God did now by his fatherly authoritie ratifie it unto him.

of the daughters of Canaan] See Annot. on Chap. 24. 3.

V. 2. Arise, goe] Though Isaac himselfe was not sent to fetch him a wife from his fathers kindred, yet Jacob is to goe in his own person; for it was not safe for him, for feare of Esaus bloody threats to stay at home, (though this were a reason ra∣ther to Rebekah then to Isaac) and there was lesse doubt of his returne then of Isaacs if he had gone, because there was more invitation to Jacob, his wife to accompany him backe to his countrey, since there were some of her fathers family, and of neerer kindred there already, then when Rebekah was mar∣ried.

Padan Aram] See the Annot. on Chap. 25. 20.

V. 3. God Almightie] See the Annot. on Gen. 17. 1.

V. 4. The blessing of Abraham] He had his fathers blessing already, and now he blesseth him in his grandfathers name, who had the originall grant of especiall grace to descend upon his seed; by this his faith might be further confirmed, and his cou∣rage, and comfort the better supported in his solitary journey.

stranger] The godly fathers were put in minde continually that they were but strangers in this world, to the intent that they should lift up their eyes to the heavens, where they should have a sure dwelling, Heb. 11. 9. 10. Psal. 39. 12.

gave to Abraham] By promise, for he had not the possession of it himselfe; yet it might be said to be given to him, because it was given to his posteritie for his sake.

V. 5. The Syrian] See the Annot. on Gen. 25. 20.

V. 9. To Ishmael] That is, to the family of Ishmael; for he was now dead; whose age of 137. yeares, and his death is set down, Gen. 25. 17.

Mahalath] Called also Bashemath. Gen. 36. 3.

the daughter of Ishmael] His fathers brother; so now he had three wives, for he had two before, Gen. 26. 34. By this third marriage he thought to make amends for the two first, and to please his father better then before; but that choice made him a worse husband by miltiplication of wives, and not the better sonne, for being the sonne of a free-man, he should not have matched himselfe with the issue of a bond-woman, a stranger from the covenant. The changes of the wicked are not from e∣vill to good, but from one evill to another.

sister of Nebaioth] The eldest sonne of Ishmael, and now his father being dead the chiefe of his family.

V. 10. towards Haran] Or, Charran, as it is called, Act. 7. 2. which is conceived by some to be situate from Beersheba (whence Jacob came) five hundred English miles; certainly it was very farre off, for Jacob flying from Laban, would make as much hast as he could to get out of his reach, and Laban pur∣suing him as fast as he could to recover his stollen gods from him, overtooke him not untill the seventh dayes journey, Gen. 31. 23. and after that he had a good way to goe to the place of his abode.

V. 11. stones—for pillows] The Sun being set he was put to take up his lodging in the field, taking the ground for a bed, and a stone for a pillow; the servant of his grandfather went out like a Lord into that Countrey (and so he is slyled by Rebekah Jacobs mother, Gen. 24. 18.) having tenne Camels for his service, and other things sutable; but Jacob the blessed heire both of Abraham, and Isaac, is sent that long journey alone on foot with a staffe in his hand, Gen. 32. 10. which was partly for more privacie of his departure, lest Esau should way ••lay him in his going towards Haran, which he did in his coming thence with foure hundred men, Gen. 32. 6. but especially to give an example of patience to the godly, and of confidence in God, whose providence was the more apparent towards him, by how much he had the lesse aid of humane meanes; and withall to instruct us, that Gods children must expect their portion of blessing rather in spirituall, then temporall comforts.

V. 12. dreamed] See Annot. on Gen. 20. 3.

ladder] Christ is that Ladder by which God and man are joyned together; and by whom the Angels minister unto us; all graces by him descend upon us, and we by him ascend into heaven. The upper part of this Ladder is taken by some to signifie his Divinity, and the lower his humanity.

Angels of God ascending and] To this representation made to Jacob our Saviour alludeth, and applieth the ascending, and descending of Angels unto himself, Joh. 1. 51. the words are de∣scending upon him, but they may be read either descending above him; as those who waite on him when he cometh down from heaven to Judgement, for when he descendeth, the Angels that follow after him in place will bee above him, as some may be below him, some on each side of him: or, unto him, as having reference unto him in all their ministrations, whether from God unto men, or from men unto God: or, by descending upon him, may be meant the placing, & founding upon him of all the heavenly favours, which by the ministery of Angels God com∣municateth to his Church, and thereby also may particularly be understood the ministery of Angels which they exhibited to him after his temptation, Matth. 4. 11. in his passion, Luk. 22. vers. 43. at his resurrection, Joh. 20. 12. and aseension into heaven, Act. 1. 11.

ascending and descending] They are stil•• in motion, never idle, and as ready to descend, and to be humbled; as to ascend, and to be exalted: their diligence, and obedience is a patterne for us, Matth 6. 10. and their continuall entercourse betwixt heaven, and earth, as spirits ministring for their sakes, who are heires of salvation, Heb. 1. 14. may be matter of confidence to Gods children, against the might, and malignitie both of devils, and men: by this (though Angels may heare our prayers, and see our teares) they are not made Mediatours of intercession betwixt God and us, or to be served either with supplications, or vowes; for notwithstanding this vision, Jacob did not so account of them, nor apply himselfe unto them.

V. 13. to thee will I give] He enjoyed this promise onely by faith, concerning his seed, for all his life-time himselfe was a stranger in this Land: so then to thee and to thy seed, must thee and to thy seed, must be to thee in thy seed, for they had that in possession, and having the possession for his sake it was a gift in favour to him.

V. 14. as dust of the earth] See Annot. on Chap. 13. 16. See also Chap. 32. 12. & Numb. 23. 10.

thy seed] Chap. 22. vers. 18.

families of the earth be blessed] (Gen. 12. 3. & 18. 18. Act. 3. 25. Gal. 3. 8.) By this is meant chiefly spirituall blessings flowing from the vertue of the promised seed Christ Jesus, and from him diffused to all the faithfull, of what Family, Nation, or Countrey soever.

V. 15. I am with thee] * In this free and full expression of Gods favour, we see how good a master he is to a true, and faithfull servant; if we would have him such a one to us, we must be such as Jacob was to him. * Jud. 6. 16. Isa. 43. 2. Jer. 1. 19.

untill] This untill is an extensive, not an exclusive word, gi∣ving assurance of an especiall time, wherein there is no doubt; but not excluding, or denying the time following, as Matth. 28. 20.

V. 16. and I knew it not] God is present every where, but especially with the godly; and not onely then when they are ap∣prehensive of him, but when they perceive no evidence of his presence, as Job confesseth, He goeth by me, and I see him not; he passeth on also, but I perceive him not, Job 9. 11. Or, it may be when he said, he knew not that God was there, he ment that such Apparitions were peculiar to the family of the faithfull, and that he did not thinke, God would so have revealed him∣selfe in that place.

V. 17. afraid] Any strange Apparition, though glorious, and gratious, affects mans frailtie with feare, because of his sinne: see Matth. 17. 6. Luk. 2. 9. & 8. 35. Rev. 1. 17. but be∣sides he was touched with a godly feare and reverence; Gods professed favour, and familiaritie did not breed contempt, but a reverend awe, and dread of his Almightie Majestie, which David professeth when he saith, I will come into thine house in the multitude of thy mercy; and in thy feare will I worship toward thine holy Temple, Psal. 5. 7.

the house of God] He cals it Gods house where God, and his holy Angels, who are of his houshold, are especially present; and in regard of that presence, he thinkes it a fit place for the build∣ing of God an House, Altar, or a place for especiall wor∣ship, vers. 22.

the gate of heaven] The Church Militant here below hath

such neere reference to heaven the Church Triumphant above, that he that is truely a member of the one, may come to knock at the gate of the other, and have it opened unto him, Matth. 7. 7.

V. 18. a pillar] (Gen. 35. 14. 20. Isa. 19. 19. 2 Sam. 18. 18.) Or, Statue, which was neither any great thing (for it was no more then one man himselfe could reare,) nor any artificiall thing, (for Jacob had no tooles, and it is like no skill to use them, for such a worke) but it was such a setting up of stone, or stones piled one upon another, as on the sudden he could make, for a thankfull memoriall of Gods gracious apparition to him in that place.

and poured oyle] Which he might the next day fetch from the Citie (being not farre off) and might returne to the place a∣gaine; or take with him from home in a viall, or bottle to an∣noint or refresh himselfe, or to apply in way of medicine, if he had need, and he poured it out upon the pillar as an oblation unto the Lord: (as he did in his returne, Gen. 35. 14.) Or, as David poured out the water of the well of Bethlehem unto the Lord, 2 Sam. 23. 16. And if this pouring out of oyle were a consecration of that pillar, or place to an holy use, as Exod. 30. vers. 26. & 40. 9. it makes not for the popish practice in their superstitious consecration of Churches, and the utensils, or ap∣purtenances belonging to them; for this oyle was not it selfe first consecrated, nor poured out with holinesse, or superstitious benedictions; nor did Jacob any thing therein but by divine instinct & instruicton; nor did he conceive any inherent holines in the place: O but whatsoever estimation or appropriation there was of religious places in the Old Testament, as the Tem∣ple of Jerusalem had the preeminence for holy use above all o∣ther places, in the New Testament that difference is taken a∣ken away, Joh. 4. from vers. 20. to the 24. so that God may be served as acceptably in the Assemblies of the Saints, in Chri∣stian Churches, and Chappels, as in the Temple at Jerusalem; and in times of persecution in private houses, mountaines, or dens, or caves of the earth, Heb. 11. 38. Yea wheresoever men lift up pure hands without wrath or doubting, 1 Tim. 2. 8. as well as in the fairest Temples.

V. 19. Bethel] A Citie neere the place of this apparition conceived to be about thirtie English miles distant from She∣chem. The word signifieth the house of God; which afterwards was turned by Jeroboam into a place of Idolatry, for there he set up one of his golden Calves, 1 King. 12. 28, 29. and for that abomination the name of it was after that changed into Betha∣ven, Hos. 4. 15. & Chap. 10. 5. that is, the house of iniquitie, or vanity: so the House of God by course of time, and the cor∣ruption of men may be turned into the house of the Devil; true Religion is preserved in the persons of the godly, not in the places of godlinesse; so Rome once the Church of God (by Apostasie from the truth) is of Gods Church become the devils Chappell; of a Bethel, a Babel.

Luz] Of this Apparition Jacob maketh mention by the name of Luz, which, as it was the more ancient name, so in Jacobs time it was yet in use, Gen. 35. 6. but whether called Bethel, or Luz, it was a Citie situate upon an high hill in that portion of the Land of Canaan, which by lot sell to the Tribe of Benjamin, Ardich. Delph. Theat. p. 16. Quest. How is it then that Jacob lay in the field when Bethel where God ap∣peared unto him was a Citie? Answ. It is not like that he lodged in a Citie, because he had but a stone for a pillow, but probable that being benighted he lay in some field, not farre off, that might be a part of the Territories belonging to the Citie next unto it, and so might be called by the name of the City, at least by him who being a stranger there (for it was about fiftie miles off the place of his dwelling) knew no other name of the place.

V. 20. vowed a vow] To vow unto God (not to Saints) things lawfull, and within our power to performe, and without opinion of merit, or casting a snare on our owne soules, or laying a scandall before others, (when we are at libertie to doe otherwise) thus to vow as it was the practice of the Pa∣triarchs, as Abraham, Gen. 14. 22. and Jacob in this place, be∣fore the Ceremoniall Law, so (now Ceremoniall Lawes are vanished) it is lawfull to vow under the state of the Gospel.

If God will be with me] The word Im rendred if in this place, may be Englished when, and is here neither a word of doubting, nor of condition, in such sort as if Jacob meant either to bind God to give him bread to eate, and cloathes to weare, or to give up his title to him; but it is a word of order, or inference to bind himselfe to some demonstration of his gratitude, thus: if God will be with me, and will keepe me in this way that I goe, and will give me bread to eate, and raiment to put on, so that I come to my fathers house in peace, then shall the Lord be my God; but I am sure the Lord will doe all this, for this and more a great deale I have his most free and expresse promise, vers. 14. 15. therefore as sure as God is true of his word, will I bind my selfe unto him by a solemne vow, to acknowledge, and serve him as my God, and to set up a memoriall of his goodnesse to me, and my gratitude to him.

V. 20. bread and raiment] Grace and nature are contented with a little. See 1 Tim. 6. 8.

V. 22. This stoue shall be Gods house] By Gods house, is meant a place of worship; that place in those times was chiefly an Al∣tar; and of that stone with others, he meant to make an Altar, and thereon to offer his oblations. The word Beth here used for an house, may be taken for any place of repose, or for that which receives, or holds another thing, as (besides an house for the habitation of men) the forehead, Exod. 28. 38. is rendred in the Thargum (or exposition of the Bible in the Chaldean Tongue) the house of the eyes; and a vaile, in Exod. 34. 35. the house of the face: and the Hebrewes of latter time call a glove, or mitten, Beth-etsbegnoth, that is, the house of the fingers: so the grave is called the house appointed for all living when they be dead, Job 30. 23. and all this with reference unto man, and with respect to other creatures, the Sparrowes nest in the He∣brew, is the Sparrowes house, Psal. 84. 3. and the Firre-trees are said to be an house for the Storke, Psal. 104. 17. and the holes in the Rocks the houses of the Conies, Prov. 30. 26. and the Spi∣ders web is called the Spiders house, Job 8. 14. By Gods house then we are not to understand a Church, (for there were no such houses in those dayes) nor a place of any great capacitie or receit, but a place of worship; which place might be an Altar, that Altar made of that stone, as the principall part of it: for here did Jacob build an Altar, and offer an oblation upon it in his returne, Gen. 35. 7. 14.

tenth] See the Annot. on Chap. 14. 20.

CHAP. XXIX.

Vers. 1. OF the East] That was Mesopotamia, situate East∣ward from the Land of Canaan.

V. 2. And lo, there were] Thus he was directed by the onely providence of God to Labans house.

a great stone] Both to keepe the water pure, and the Well full, that it might suffice the flocks, for there were not many such Wels, or waters in those parts; therefore the greatnesse of the stone was a saving of the store.

V. 3. And they rolled] That is, the Shepherds who kept the sheep, and came to water them.

V. 4. my brethren] It seemes in those dayes the custome was to call even strangers brethren, especially if they were of one profession, or course of life, as Jacob and these Shepherds were.

V. 5. the sonne of Nahor] He was the immediate sonne of Bethuel his father, and Nahor was his grand-father; yet is he named the sonne rather of Nahor then of Bethuel, because Na∣hor was a man of more note: see Chap. 31. vers. 53. not onely in the family of Isaac, as being his fathers brother, but in the family of Laban, as appeares, Chap. 31. vers. 53.

V. 6. Is he well] Heb. is there peace to him: or, is be in peace? By which word the Hebrewes signifie all prosperitie: and they call Warre Milchamah, from eating, because it devou∣reth all things. Of this expression see Annot. on Chap. 37. v. 14.

Lo, it is high day] Heb. the day is great. That is, the Sunne is yet high, and much day to come; and therefore too soone to gather the Cattell from their meat; and for those sheepe that are already gathered, water them and bring them backe againe to their pastures.

V. 8. we cannot untill] It seemes the stone that covered the Well was so great, that untill the Shepherds came together it could not be removed, and that none might be left without aide they agreed to tarry one for another: So some came sooner, some later, which gave Jacob occasion (having him∣selfe beene accustomed to the keeping of Cattell) to give them his advice out of his good will; and it is not better meant on Jacobs, then taken on the Shepherds part, who doe not snap him up as an over-busie stranger, as the Sodomites did Lot, for medling in matters that belonged not to him; but fairely, and gently give an excuse why they cannot follow his advice: which may be an example of meeknesse, and humanitie, and modestie in our entercourse with others, especially strangers.

V. 9. And while he yet spake] See Gen. 24. 15.

V. 9. Rachel] Not Leah whose tender eyes could not so well endure the light, and open aire, vers. 17.

with her fathers sheepe] See Annot. on Gen. 24. 15.

V. 10. rolled the stone] With the help of others, or of him∣selfe, for being about 77. Years of age, the time of full strength in those times, he might happily be able to doe that alone, which required the assistance of many hands, especially if the Shep∣herds were young boyes, or weake women; and he would straine his strength the more, to be the more noted, and better accepted by Rachel.

V. 11. kissed. Rachel] Having shewed first who he was, and how neere of kinne, he kissed her both according to the com∣mon fashion among kinsfolks, and out of especiall affection as having mind to take her for a wife: in divers times and Coun∣treys

the use of kissing hath been various; it was sometimes used among men, as v. 13. of this Chapter, Gen. 45. 15. Exod. 4. 27. & Chap. 18. 7. & Luk. 7. 45. though most usually be∣twixt them of a different sexe, as a signe of benevolence and love; hence it is applied to expresse the deare love betwixt Christ and his Church, Cant. 1. 2. and that the Apostle gave order to greet one another with an holy kisse, 2 Cor. 13. 12. an holy kisse, not a wanton one, as Prov. 7. 13. nor an hypocriticall kisse, as that of Joab, 2 Sam. 29. and of Judas, Mat. 26. 49.

lifted up his voyce and wept] For joy, after upon mutuall re∣port, and speech of the state and condition of the severall fami∣lies of Isaac, and Laban, and their neere kindred; and no doubt also upon the apprehension of Gods especiall providence in bringing Rachel to the Well, (as Rebekah his mother when she was chosen for a wife for his father,) his heart melted into affe∣ctions, that could not be kept in, but burst out into audible and visible expressions, such as might both be heard, and seene. See Gen. 45. vers. 14, 15, 16.

V. 12. brother] That is, neere kinsman, for he saith in this verse that he was Rebekahs sonne, who was Labans sister, so vers. 15. By which terme brother, was professed an affection be∣longing to the neerest degree of kindred that can be; so Lot is called Abrahams brother, being the sonne of his brother, Gen. 13. 8.

V. 13. all these things] That is, the storie of his fathers fa∣mily, and of his journey, the cause why he came from his fathers house, and what he had seene by the way.

V. 14. my bone and my flesh] That is, of my kindred, Gen. 2. 23. Judg. 9. 2. 2 Sam. 5. 1. & 19. 13.

a moneth] Heb. a moneth of dayes. That is, whole moneth, not one day short.

V. 18. I will serve thee seven yeares] It was the custome of many Countreys to buy wives, whereof there are some in∣stances among the posteritie of Jacob, as 1 Sam. 18. 25. 2 Sam. 3. 14. Hos. 3. 2. See also Gen. 34. 12. But because Jacob had nothing to give, coming an emptie way-faring man, with a staffe in his hand, he offereth seven years service for the younger sister.

V. 19. it is better] Laban makes no direct answer to Jacobs motion, but gives him good words in the generall, without any intent it seemes to let him so soone be possessed of his choice in particular; Jacob was a plaine man, Gen. 25. 27. of too honest an heart to suspect deceitfull dealing in his Uncle; else he was wise enough (as his dealing with his brother Esau shew∣eth) to have made a surer bargaine for himselfe.

V. 20. But a few dayes] Heb. one dayes. Gen. 27. 44. If we loved God, our service of him, though it were for many yeares together, would not be tedious to us; the want of love to him makes men weary to serve him, Mal. 1. 13. though but for a few houres, one day in a weeke, Amos 8. 5. the day that should and would (if our affections were rightly tempered) yeeld us more delight then any of the rest: See Isa. 58. 14.

V. 25. behold it was Leah] It was Leah before, but then he did behold her, and saw her without her vaile; for virgins in modestie were vailed, or brought in the darke to the Bride∣chamber.

beguiled me] The cause why Jacob was deceived was, for that in old time the wife was covered with a vaile when she was brought to her husband in signe or token of chastitie, and shamefastnesse. See Chap. 24. vers. 65. And whereas it is said, that Judah thought Thamar to be an harlot because she had covered her face, Gen. 38. 15. the meaning is, that because her face was covered he knew her not, and because he knew her not, he tooke her for an harlot; or if harlots did weare vailes, they were of another fashion, or worne at other times, and in another manner then Brides were wont to doe; and though she might have beene knowne to Jacob by her speech in the darke, as Jacobs voyce was knowne to Isaac when he was blind; yet her vaile might be a cover for her silence; for in that the mo∣destie of women appeareth, as well as by hiding of their faces; or her speech being onely a low whispering it could not easily be discerned. In this deceit it is like that Leah acted her part after her fathers, as Jacob his, after his mothers direction, and there∣in she was faulty, though in an inferiour degree, for he shewed himselfe a very unjust man, and an unkind Uncle; whereby yet Jacob might be remembred of his deceitfull dealing with his brother Esau: See Matth. 7. 12. though God turned it to good, and might upon this occasion be disposed to repentance for what was past, and to patience under that condition which either his necessitie, or his Uncles dishonestie put upon him.

V. 26. not so done in our countrey] Or, it is not the custome of our Countrey. If it had beene so, he should have said so much to Jacob seven yeares sooner, when he offered his service upon condition to marry the younger daughter; this mentall reser∣vation of the custome all this while shewed it was not Labans custome to deale uprightly; besides if it were the custome, why did he against custome pretend a marriage, and call his neigh∣bours to a marriage-feast betwixt Jacob and Rachel? this pre∣tence of custome is often used against truth, and right, as in the prohibition of marriage to the Clergy, and the Communion cup to the Laitie, and other particulars of the Romish Religion; which indeed in respect of the antiquitie of truth, are but Inno∣vations though obtruded in the name of ancient customes.

V. 27. fulfill her weeke] The word Shcbang in Hebrew is sometimes taken for seven yeares, (so the Geneva Translation hath it) sometimes for seven dayes or a weeke, so here; the meaning is, that, for as much as the manner was to celebrate a wedding with seven dayes feasting, as Judg. 14. 12. he would accept of Leah for his wife, and celebrate the nuptials after the wonted manner, and that done he would presently give him Rachel, for whom he should serve the next seven yeares after, which he did; and that he staid not for Rachel untill a weeke of yeares, is evident by order of the story, for Jacob staid in Mesopotamia with Laban twentie yeares, Chap. 31. vers. 38, 41. At the fourteenth yeare of Jacobs servitude was Joseph borne, before which time Rachel had been some good while a barren wife, and therefore as out of hope of issue by her selfe she gave her maid Bilhah to her husband, who by her had two sonnes be∣fore her selfe had any, as the thirtieth of Genesis sheweth, whence it must necessarily be concluded that Rachel was marri∣ed before the second weeke of yeares, or seven yeares s••rvitude was expired, and so that she was married to Jacob after a we••ke of dayes, according to the phrase and custome already observed, not after the end of the second seven yeares service.

V. 28. fulfilled her weeke] That is, he tooke Leah for his wife, and fulfilled her weeke of solemn feasting, for the wed∣ding, as hath been said.

Rachel his daughter to wife] Two wives at once if they had not been sisters, had been one too many for one man, as is im∣plyed in the first institution of marriage; yet besides them he had both their handmaids to be his wives, Gen. 30. vers. 4. 9. The law against pluralitie of wives was not yet expressely de∣clared, nor against the marriage of two sisters; as afterwards i•• was, Levit. 18. 18. it is doubted therefore, whether at this time either the one or the other were a sinne in the holy Patriarch; it seemeth not likely that they having such revelations from God should be ignorant whether it were a sinne or no, or that being so godly, they should live so long in a sinne against their know∣ledge; there was doubtlesse a disposition of the Divine provi∣dence in it, if not a dispensation by Divine authoritie for it. For that should not be hastily presumed, since the chiefe war∣rant that can be pretended for polygamie or marriage of many wives at once, is for increase of mankind, and at the first Crea∣tion in Adams time, and the renovation of the world in Noahs time, when there was most need of such meanes of multiplica∣tion, God allotted but one woman for one man; and for such like particulars as this of Jacob, though God have his hand in them ruling and overruling them at his pleasure, though Gods part be alwayes pure, and perfect, on mans part there may be corruption, and infirmitie, as in the matter of the benediction of Jacob, wherein concurred both God and Isaac, Rebekah, Ja∣cob, and Esau: God being altogether just, and holy in his act, they in theirs were every one faultie, though in a different de∣gree; yet for the marriage of Jacob (though unlawfull, at least doubtfull) it may in part be excused in that his mind was to have had but one, that though he loved that one so affectionate∣ly, that seven yeares service seemed to him but a few dayes for her sake, vers. 20. and lived with her continually, he modestly, and chastly conversed with her all the while: Now that Rachel, and Leah made offer of their hand-maids to his bed, as his grand-mother Sarah to his grand-father, and that he accepted of their societie, not for pleasure but for propagation to in∣crease mankind, especially, to beget children for Gods Church, such examples must be no patternes for our imitation; yet of po∣lygamie, or having more wives then one, see Annot. on Deut. 17. vers. 17.

V. 30. seven yeares] After one seven already spent, and so great wrong put upon him, he without murmuring submits his mind and body to seven yeares service more; A rare example of humilitie and patience.

V. 31. The LORD saw] God seeth not onely the actions of men that appeare, but their affections though they keepe out of sight.

that Leah was hated, he opened] That is, lesse loved, as Matth. 10. 37. compared with Luk. 14. 26. & Joh. 12. 25. Rachel had beautie to make her acceptable to Jacob; and to make Leah lovely in his sight, God makes her fruitfull, while the other was barren: if Leah had been as faire as Rachel, or Rachel as fruitfull as Leah, there would have been too great a prelation of one before the other. Now God who divideth and dispenseth his favours as he pleaseth, qualifieth them both in different kinds to be pleasing to their husband, and to moderate the affe∣ctions of Jacob, that he may neither hate the one, nor dote up∣on the other: Favour, and fruitfulnesse, and every desireable thing is his free gift, who sheweth hereby that oft-times they who are despised of men are favoured of God.

V. 33. LORD hath heard] Hereby it appeareth that she had recourse to God in her affliction by her complaint; where∣in she did not instruct God in her estate, (as if he knew it not without her telling) but sue to him for removall of her afflicti∣on, by the obtainment of her husbands affection; and therein the Lord shewed that he heard her, by making her amiable as a mother, who was not beloved as a wife.

Judah] In this and the precedent names she keeps a memo∣riall of Gods mercies to her; and as he goeth on in grace to her, so doth she in gratitude towards him; no barren wife to Jacob her husband, nor barren daughter to God her father.

CHAP. XXX.

Vers. 1. ENvied] The word in the Originall is sometimes taken for a lawfull emulation in a good cause, sometimes for an unlawfull indignation at good; so is the word zeale diversely used in the New Testament; In this place it ap∣peareth to be set down in a sinfull sense, as Rachels fault, to be much offended at her sisters fruitfulnesse, her selfe being bar∣ren; she should have rejoyced in zeale to Gods glory in pro∣pagation of the promised seed, in the good of mankind by the multiplication of people, in the increase of Gods Church, she should have been glad of the blessing of her own flesh and blood, especially in the neerest degree, as Leah was to her, and in the contentment of her husband, (who had no doubt a great desire to be a father, as well as she to be a mother) in that her defect of fruitfulnesse was supplyed by her sister; but selfe-love makes her sinne against them all; Anger is a passion that is sometimes good, else the Apostle would not have said, Be angry and sinne not; Eph. 4. 26. But envy at anothers good, Gen. 37. 11. Numb. 11. 29. Psal. 106. 16. is alwayes bad, and so much worse then anger when it is bad, as it is of longer continuance; anger is said to be a short madnesse, and envy may be said to be a long one. See Prov. 27. 4. Gen. 37. 11. Wherein we may see the deformitie, and foulnesse of envy, the infirmitie of humane nature, and of the female sexe, even in the better sort of wo∣men; the disquietnesse of polygamie, or divers wives at once, even in the most holy, and best ordered family.

said unto Jacob, give] Envie is a sinfull, and foolish passion, as well as wrath, Job 5. 2. which maketh Rachel mistake her husband for her God, as her husband did Leah for her, though God were not veiled as Leah was, but she blinded as Jacob was not. Thus doth naturall corruption breake out of one sinne in∣to another; she beginneth with envie at her sister, but proceedeth to injury against God, and her injury is no lesse then Idolatry; so though she gave over her fathers Idols she became an Idolatresse againe. Jacobs question implyeth a conviction of her for that sinne.

else I die] Not onely because she was not to live in her po∣steritie, as her sister Leah in hers, (for the parents may be said to live in that their seed liveth in their children) nor that she meant to lay violent hands upon her selfe, (as some have conceived) but because if she continued childlesse she had no desire to live, or conceived the griefe of her barrennesse would breake her heart, and she should die of discontent, for as Job saith, envie slayeth the silly one, Job 5. 2. and so it is both a sinne, and a punishment of sinne. The cause why she was so desirous of children might be, because fruitfulnesse was pronounced as a blessing, and to want it was conceived to be a curse, and so was taken for a reproach. So vers. 23. & Luk. 1. 23. 1 Sam. 1. 6. Esa. 4. 1. That Jacob might delight in her as fruitfull, as well as faire, and that her sister might not have that, either as advan∣tage above her, or matter of equalitie with her; for if she might not be his onely beloved, she would be at least his best beloved bed-fellow, which she had cause at least to doubt, for Leah brought him children while she was barren.

V. 2. Jacobs anger] A good man may be angry, and it is a good anger when it is set against sinne, especially, when it sheweth, that we preferre the honour of God before the favour of our dearest friend, as Jacob here doth. See Luk. 14. 26.

am I in Gods stead] The godly take it ill that any honour is given to them, which is peculiar to God, Act. 14. 14, 15. Doubt∣lesse the Saints and Angels above are not well pleased with the Idolatrous services of men below, Revel. 19. 10. & Chap. 22. vers. 9.

who hath withheld] It is onely God that maketh barren and fruitfull, therefore I am not in fault, Psal. 113. 9. 127. 3. Gen. 16. 2. 20. 18. Hos. 9. 14.

V. 3. my maid Bilhah] Rachel deserved and had a reproofe in the precedent words, which she tooke with patience, making no reply for her own defence; and seeking to make an amends for it, she makes offer of her maid in her stead to her husbands bed, whereby she might have the name of a mother in the right of her handmaid; for the children that were the handmaids by nature, were the dames by adoption, as Gen. 16. 2. or by right of participation with her husband, as wherein she had a se∣condary right, though they were her husbands in the first place, Exod. 21. 4. So she made accompt some part of her barrennesse was put away, and some of her husbands good will swayed from her sister (whose envious rivall she was) to her side.

beare upon my knees] The meaning is not onely that Rachel would receive her children on her lap as though they were her own, as Gen. 50. 23. Esa. 66. 12. but that at the birth of them Rachel would doe the office of an assistant to the mother, who is many times set upon the knees of another woman while the Midwife doth her office, and this assistance belonged especially to such as were to be adopting mothers to the children.

V. 4. handmaid to wife] Though there be difference be∣twixt a wife and a concubine as hath been noted upon, Chap. 22. vers. 24. yet they agree so much, that the wife is sometimes called a concubine, as Keturah, 1 Chron. 1. 32. and a concubine called a wife, as Gen. 16. 3. and as Bilhah is here called a wife, so is Zilpah stiled, vers. 9. and as wives, their children had their portion of inheritance of the Land of Canaan, with the chil∣dren of their mistresses, Leah and Rachel; which in other cases was not usuall.

V. 6. God hath judged me] It is like that the emulation be∣twixt Leah and Rachel, Jacobs wives, as it bred envie on the one side, (for vers. 1. Rachel envyed Leah for her fruitfulnesse) so it raised some proud contempt on the other, as in Hagar to∣wards her Mistresse Sarah, Gen. 16. 4. or some reproachfull pro∣vocation, as in fruitfull Peninnah towards barren Hannah, 1 Sam. 1. vers. 2, 6. as if God were against them, or had no regard unto them, whom he suffered to be barren; whereupon making her complaint, and prayer unto God, and making him Judge of her cause (as Sarah did of hers, Gen. 16. 5.) God blessing her advise, and offer of her handmaid with the birth of a child, she taketh it to be his judging of the matter on her side, against her emulous sister, who perhaps upbraided her with barrennesse, as Peninnah did Hannah; wherein (though God be alwayes just) she was somewhat partiall to her selfe, as vers. 8.

V. 8. with gr••at wrestling] Or, excellent wrestlings, in the Originall, wrestlings of God. See the Annot. on Gen. 23. v. 6. with the places quoted in the margin. She had been very emu∣lous, and striven much with her sister to match her in her fruitfulnesse, and for that purpose she had done what she could to indeare her selfe into the love of Jacob, and had used all the helps she could of diet, and Physick, and no doubt had with much importunitie (like unto her husbands wrestling with God) begged the blessing of the wombe for her selfe, and her hand∣maid, and so prevailed for another sonne; in which boasting though she accompted her selfe to be strong in wrestling she be∣wrayed the weaknesse of her sexe, and the vanitie of her minde, for her sister yet had more children then she, and those more her own, then Rachels were.

V. 9. left bearing] (Chap. 29. vers. 35.) For a time, for she conceived againe, and had children afterward, vers. 17.

Zilpah her handmaid and gave her to Jacob] Leah meant in this to match Rachel (for there was striving, and wrestling on both sides for the preeminence, both as wives, and as mothers; an evill usually incident to polygamie, or multiplication of wives to one husband;) but what Rachel did in a kind of necessitie, ha∣ving no child at all, Leah did without necessitie, having children already begotten, and borne of her own body, as thinking it not honour enough for her to goe before her sister in her own im∣mediate fruitfulnesse, if she did not shew her selfe as kinde to her husband in the gift of her handmaid, and matched her sister in that secondary motherhood of the handmaids issue, wherein she shewed her selfe a sister in evill, being as vaine in her de∣sires, as Rachel in her boastings.

V. 10. beare Jacob a sonne] It appeares Jacob accepted of her gift, according to her minde, which sheweth that Jacob was too indulgent both to his wives, and to himselfe: such humane frailties are to be noted, pitied, prayed against, and with all care, and caution to be shunned.

V. 11. A troupe] That is, either that at the birth of Gad, there was hope of a plentifull issue increasing to a troupe, or that Gad should be a Captaine of a troupe, an eminent man leading others after him.

V. 14. Reuben] Supposed at this time to be a child about five yeares old.

wheat harvest] The later harvest for barley was ripe and reap∣ed before it.

Mandrakes] The word Dudaim in the Originall (which some Translations have retained) in the generall signifieth amiable, and in Cant. 〈◊〉〈◊〉 same word is used in this ac∣ception, and no where e••e in the whole Scripture; there Dudaim is said to give a smell, and it is meant a pleasant smell; thence some Translate it amiable flowres, the Greeke turnes it Apples of Mandragoras, which is a kinde of herbe whose root hath the likenesse of a man. The fruit of that root called Mandrake ap∣ples hath been anciently conceived to be of an amorous opera∣tion, causing love, conducing to coition and conception; it is said to be of pleasant smell, and colour by some writers, others say it

is of a ranck and unpleasant savour; howsoever it is not like to be Mandrake apples, because at this time of the yeare (which was wheat harvest, and that was about the beginning of May in this countrey) the mandrake apples are not ripe, but rather that Dudaim here rendred Mandrakes was some flowers of the field (such as pleased little children, chiefly with their colour, for Reuben that gathered them was about five or sixe yeare old) and had withall a delightfull smell, Cant. 7. 12, 13. so that Rachel was taken with an especiall delight in them, and desire of them.

V. 15. is it a small matter] Leah not well pleased with Ra∣chel before, takes a small occasion to breake out into a passion, the grudge which lay at her heart, now breakes out at her lips, in this question implying, that she makes a small matter of do∣ing to her a great wrong, which she aggravates by adding one wrong unto another.

taken my husband] It seemeth now Rachel and Leah in re∣spect of child-bearing were both alike (for though Leah had been fruitfull before, she was at that time barren as Rachel, ha∣ving given over to beare, Chap. 29. vers. 35. & Chap. 30. v. 9.) and therefore Jacobs affection swayed by the beautie of Rachel estranged him altogether, or for the most part from the bed of her sister, thence she challengeth her for taking away her hus∣band from her; wherein (but that selfe-love made her blind) she might see her sinne recompensed to her in its kinde; for she had wronged Rachel so before, when it could not but be very offensive unto her.

shall lye with thee] She made ill use of her husbands great affection to her, for here she takes upon her the disposall of his person, and for a trifle hires him out unto her sister.

to night] It seemeth there was some set rule betwixt Jacob and his wives for their lying with him by turnes, so that having a certaine right for his societie, they might give it up to each o∣ther, as they could agree.

V. 16. I have hired thee] That such particulars of seeming small moment are so punctually recorded in the Scripture, the reason may be to shew how observant God is of the Family of the faithfull, and his providence towards them, which reacheth even to the numbring of their heires, Matth. 10. 30.

and he lay with her] The good man, desirous to keepe peace betwixt two emulous women, submits to their passions, and partialities, and makes good the bargaine betwixt them con∣cerning himselfe, though it were made without his consent.

V. 17. God hearkened to Leah] This was commendable in both these women, that they invited God by prayer unto their marriage bed, vers. 22.

V. 18. Because I have given] Though Leah say right in ac∣compting a child to be the gift of God, yet here she misapply∣eth the Divine favour, and maketh it the reward of her former errour, rather then the grant of her precedent prayer, here a∣gaine she bewrayeth her infirmitie.

V. 22. hearkened to her] See Annot. on vers. 17.

V. 23. Taken away my reproach] A reproach among those especially who are fruitfull themselves, and therefore shew con∣tempt towards the barren, to their disgrace and vexation. See Chap. 16. 5. & 1 Sam. 1. 5, 6.

V. 26. give me my wives] They were already given, or ra∣ther dearely bought with long and hard service; yet he would not take them away without a mannerly preface of leave from their father, before their parting; which condemnes the inju∣rious dealing of many who make no conscience of stealing a∣way daughters, to make them wives without their parents con∣sent. See Annot. on Chap. 21. vers. 21.

V. 27. for thy sake] (Chap. 39. 3.) Masters may here learne to make choice of godly servants, in whose hands their estates are like to prosper.

V. 30. since my coming] Heb. at my f••et. That is, since I set my foot into thy dwelling, or since I set my foot to labour and goe about upon thine affaires. See Deut. 11. 10.

V. 31. not give me any thing] That is, no set rate or price for my service, or (as some think) no recompence out of thy precedent or present estate, but out of that which shall accrew unto thee from the date of our present agreement.

V. 32. of such shall be my hire] That is, when all the speck∣led, spotted, or parti-coloured, or browne sheepe, or lambes, and all the spotted, speckled, or parti-coloured goats are re∣moved, and none left but those that are white, I will have none other wages then those young ones which coming of white dammes, are not white but parti-coloured, or browne; and as there were any browne he gave them to Laban, and kept onely the white (as Labans stock to breed upon) lest his parti-co∣loured increase should be thought to proceed from the diffe∣rent colours of the rams or dams.

V. 33. righteousnesse answer] God shall testifie my righteous dealing by rewarding my labours. So that when my stocke is increased, it will plainly appeare that the hand of God hath beene good to me, not mine false or unfaithfull to thee.

in time to come] Heb. tomorrow. For that is taken for the time to come, a•• yesterday for the time past, Gen. 31. 2. Ex••d. 4. 10. & 5. 7. Ruth 2. 11. as to day, for the time present, Psal. 95. 7. Heb. 3. 7.

stollen with me] If he had any of the increase of Labans sheep, or goats, that were not spotted, he would be contented they should be accounted his not by Gods gift, but by his owne theft.

V. 37. took rods] And pilled part, and left part unpilled, so they were partly white, and partly greene, or of that colour they were of before they were pilled: Jacob here useth no deceit, for it was by Gods direction, as is probably gathered, Chap. 31. vers. 9, 10, 11, 12. and this he did at the ramming time.

greene poplar] Not in respect of colour, but of tendernesse, and moisture, being young, and not hard and dry by growth, or age: See Isid. Etymol. l. 12. c. 1. And he took rods of such trees, either because they were more ready at hand, or for some naturall qualitie (though unknowne to us) inclining to such an effect as he desired; or God, who ordered this device for good successe, directed Jacob to this choyce.

V. 39. conceived before the rods] And parti-coloured accor∣ding to the rods; this was partly by the strength of imaginati∣on, which sometimes hath great force to conforme the concepti∣on to the object; so women of child have brought forth children resembling the Pictures set before them, sometimes very beau∣tifull, & sometimes very deformed, according to the representa∣tion of the Pictures in their sight, or thought at the time of thei•• conception: but this was not all, for as it is like that God di∣rected Jacob to this course, so he blest it to him, that the ef∣fect did certainly fall out whensoever the meanes was used to that purpose, Gen. 31. vers. 10, 11, 12. which otherwise had beene very uncertaine, and more like to faile then to take ef∣fect; for such an operation of the fancie or imagination is very rare, especially in the unreasonable creatures; howsoever Ja∣cob must not neglect any meanes, that God prescribes; and by this we are taught so to order our confidence in God, as not to neglect any humane providence, which he either prescribe•• •• or alloweth.

ring-straked] That is, having a streake of contrary colou•• about their leg round like a ring.

V. 40. fac•••• toward the ring-straked] This was that by looking upon them their imaginations might worke to a resem∣blance of them, which by concurrence of Gods power in favour to Jacob, produced effects though in that kind ••are, yet very regular for the increase of his riches to a liberall reward of his good service.

V. 41. the stronger cattell] As they which tooke the ram a∣bout September, and brought forth about March; so the feebler tooke ram in March, and yeaned about September: yet some conceive the quite contrary, and for such cattell as bring forth twice a yeare (as the sheep in Mesopotamia, and the like ob∣servation is made of the sheepe in Italy) the latter birth may be accounted the feebler, for the first-borne hath the might and beginning of strength, as Jacob said of Reuben, Gen. 49. 3. and the Hebrew word Haghnariph, soundeth to that sense, for it signifieth both late bringing forth and feeblenesse: and when the feebler ingendred, he laid no coloured rods before them.

V. 42. so the feebler were Labans] Laban delt subtilly with Jacob in putting it to him to set downe the condition touching his wages, thinking his modestie would demand lesse then fully to answer his desert; and to prevent Jacobs subtle dealing with him, he put his party-coloured cattell to the keeping of his own sonnes, and committed the rest unto Jacobs custodie, yet is Jacobs portion increased, and Labans diminished.

V. 43. increased exceedingly] The meanes whereby this came to passe he mentioneth to his wives where he saith, God hath taken away the cattell of your father, and given them unto me, Gen. 31. 9. wherein God dealt kindly with him as a sonne, while his Uncle did him not the justice due to a servant; how, much better is it to be servant to God then to man?

CHAP. XXXI.

Vers. 1. ANd he heard] His ill usage in Labans house makes him the more desirous to returne unto Canaan; so the crosses of this world may make us fore-cast for a better Countrey, the Canaan above; and to be willing to remove from Meshek and the Tents of Kedar, Psal. 120. vers. 5. the ha∣bitation of ungodly men, to enjoy better company in a better place, Heb. 11. 10.

words] The children uttered in words that which their fa∣ther dissembled in heart; for the covetous thinke that whatso∣ever they cannot snatch to them is pulled from them.

hath taken away] The wicked envying the prosperitie of the godly, slander it as injuriously gotten by themselves, when it was graciously bestowed on them by God. See vers. 8, 9.

gotten all this glory] Worldly men highly esteeme of riches as their chiefest glory, Psal. 49. 16, 17. though themselves be base in wicked wayes of getting, and over wary keeping of them;

but they are onely then a glory when wisdome and righteous∣nesse are joyned with them, as Prov. 8. 18.

V. 2. countenance] Though Laban were a subtle, and dis∣sembling man, giving good words, Chap. 30. vers. 27, 28. with∣out any good intent; yet so great was the grudge of his heart that the subtlety of his head could no longer conceale it, and so by his countenance he discovered his ill affection towards him, as well as his sonnes by their backbiting words: thus by Gods goodnesse are the godly warned to beware of the wicked.

as before] Heb. as yesterday, and the day before. See Annot. on Chap. 30. vers. 33.

V. 4. Rachel and Leah] See Annot. on vers. 14.

V. 5. God of my fathers] That is, the God whom my fa∣thers worshipped, and with whom they were joyned by an especiall covenant.

V. 6. with all my power] A faithfull and religious servant will be as intentive and laborious in his Masters affaires, as in his owne, serving him, as Jacob, with all his might, and more then that he cannot doe for himselfe; and as he could not doe more, so could he not endure more for himselfe then for his Master he did: See vers. 40. Which good servants will take for a patterne of paines, and patience; to the bad, who are slight and slothfull in their Masters businesse, minding their owne ease, and pleasure, more then their Masters profit, (though bad Masters as Laban was) it may be brought for rebuke.

V. 7. ten times] May be taken for many times, as Numb. 14. 22. not precisely so many, but rather more; for the Ewes yeaning twice a yeare in Mesopotamia, as they doe in Italy, he might in the sixe yeares service for his reward in cattell have his wages changed above ten times; but a certaine number is put for an uncertaine, which is usuall in the Scripture; and for this number see Levit. 26. 26. Job 19. 3. Zach. 8. 23.

V. 8. If he said the speckled shall bo] Before the increase fell to Jacob under divers colours, Chap. 30. vers. 32. Laban think∣ing that too great a wages for his worke, restrained him to lambes of one colour; and they likewise multiplied to more then he was willing to allow him, (as if he had thriven by change rather then by regular providence) he changeth from that colour to another: But though Laban were so changeable that Jacob had just cause to complaine of him for it, God is the same in his goodnesse to him; and so he hath the advantage of Laban; what change or choyce so ever he made, the greatest number fell to Jacobs lot; yea all that were not separated be∣fore, brought forth according to the contract concluded on by covenant betwixt them to be Jacobs.

God suffered him not] Gods restraint of the wicked, is the protection of the godly. See Gen. 20. 6.

V. 10. It came to passe] See Annot. on Chap. 30. v. 39.

V. 13. I am the God] The apparition, vers. 10, 11. and this vers. 13. though reported so neere together were sixe yeares a∣sunder in time; for the former was about the beginning of Ja∣cobs last sixe yeares service, this latter at the end of them; and he that is here called God, vers. 11. is called the Angel of God, and this Angel was Christ which appeared to Jacob in Bethel; and hereby appeareth that he had taught his wives the feare of God, for he talketh as though they knew the thing.

of Bethel]▪ Bethel is the house of God; the God of Bethel, the God of Gods house; by which title God approving the name that Jacob gave unto it, Chap. 28. vers. 19. and withall accepting of his service, and vow which he made in that place, stirreth him up to future confidence by former experience of his favour.

vowedst a vow]▪ God sheweth himselfe pleased with his vow; and by mentioning it stirreth him up to a due performance of what he had vowed.

V. 14. Rachel and Leah] One spake for both, or both spake the same thing; as Peter and John, Act. 4. 19. but Rachel (though the yonger daughter) is named first, as the best beloved, and because she should have been the elder wife by seven years if either Jacob, or she had had their right, Gen. 29. 25. so are these two women named, Ruth 4. 11. See Annot. on vers. 4. and make one of both.

yet any portion] Or, any more portion. The daughters of La∣ban apprehending no profit by their husbands further continu∣ance in his service, or their abode in his house, are willing to forsake him; so is his covetousnesse required in its kind; he cares for none but for his profits sake, and they (though his daughters) care no otherwise for him, then they may reape commodity by continuing with him.

V. 15. as strangers] Good men entertaine strangers cour∣teously like friends, Gen. 18. 3. 19. 2. bad men use their neer∣est fri••nds or kindred, as harshly as if they were but strangers.

he hath sold us] For they were given to Jacob in recompence of his service▪ which is a kind of sale, whereas he should have given them a part of his estate in marriage.

devoured also our money] That is, what we might have had in money, or money worth for the foureteene yeares service of our husband, he hath spent as his owne upon his owne oc∣casions.

V. 16. whatsoever God hath said] The precedent reasons for removall from Labans service are humane, this is Divine, and so better then all the rest; a ready rule to obey God in all cases, which answers all doubts, and may secure us against all after∣claps; while we obey as of duty we may trust him with the suc∣cesse, and so not trouble our selves with a fearefull forecast of offensive consequences to ensue: so they are ready to doe as God ordained, viz. to leave their father, and to goe with their husband, Gen. 2. 24. hoping to find the comfort in him and their children which was lost in their father, Psal. 45. 16.

V. 18. to goe to Isaac] He was long in going, about tenne yeares, by his dwelling at Sichem and Bethel by the way.

V. 19. Rachel had stollen] Neither out of covetousnesse, (though happily the Images were pretty and precious) nor out of desire to divorce her father from his Idols, nor to prevent his divination of their flight by them, but as yet tainted with her native Idolatry, it is like she stole them with a superstitious re∣spect unto them: See Chap. 35. 2.

V. 19. Images] Or, Idols. For Images taken for Gods (as these were, vers. 30.) must needs be Idols; the word in the Ori∣ginall is Teraphim, a word of the plurall number, because they that addicted themselves to the Idolatry of them, loved them so well as to have usually more then one of that sort in their hou∣ses. Of what figure these Images were it is not certainly known; some take them to be vessels or instruments of brasse of the use of dials, whereto was added sometimes the operation of Devils for presage or prediction of future things; but it is more like they were of an humane shape, for so it appeares, 1 Sam. 19. 13. where the same word is used of an Image in Davids family, where the thing was not abused as in other places, being kept haply rather for derision then for devotion: with them Idolaters consulted concerning secret matters, Ezek. 21. 21. from them by the deceits of the Devil, or the Priests, they received vaine and delusive answers, Zech. 10. 2. and it is like they expected helpe and health by them, whence Avenarius deriveth the Greeke word Therapeuo, which signifieth both to worship, and to heale; thus doe these Images, or Teraphim, become perfect Idols: and the word is most appropriated to such Images as by the cunning and imposture of the Devil were used to give answers to Ido∣latrous people. In the third of Hos. vers. 4. Images and Tera∣phim are set downe as different things; the word for Image ••s Matsebah, which is the same with Statua, or a standing resem∣blance, derived from a word signifying to erect, or set up, so it may stand for an Image in generall: but Teraphim signifieth a peculiar kind of Images, as before hath beene expressed.

V. 20. stole away unawares] In the Originall stole away the heart of Laban, and so the Geneva Translation hath it; by the heart of Laban we may conceive either that which Laban set his heart upon, as, his daughters, and Jacobs goods which he had gotten under him, or the gainfull service which he had per∣formed to him; or his Teraphim, or Images which were as Gods to him, v. 30. all these being taken away at once, he might be as Ephraim without heart, Hos. 7. 11. Or, to steale away from La∣ban his heart, is to steale away without his knowledge, or good will, as vers. 27. Laban saith, why didst thou flee away secretly, and steale away me, so it is in the Originall; the meaning is from me; the word from is sometimes expressed, sometimes under∣stood in the Hebrew making mention of the same thing, as, Heare thou from heaven, 1 King. 8. 43.

V. 21. set his face toward] With a purpose to goe that way, Luk. 9. 51. 53. See Jer. 50. 5.

Gilead] The highest hill beyond Jordan, in length stretched out to 50. miles, it beginneth neer the City Jaer, and the rocks of Arnon Southward, and runneth through two Kingdoms, the one of Og, the other of the Amorites; in that dimension of longitude severall parts of it have severall names, as Gilead, Seir, Hermon, and Libanus. Adrichom: placeth it in the Tribe of Manasses, Theatr. terr. sanct. p. 85.

V. 22. the third day] Labans flocks that were kept by his sons, were three dayes journey from the cattell committed unto Jacobs custody▪ Gen. 30. 36. So Labans craft, and misconceit of Jacob gave him an advantage for evasion from him; so is the saying of Eliph••s verified, Job 5. 12, 13.

V. 23. his brethren] That is, his ki••••smen and country-men.

seven dayes journey] To Laban, but by this time to Jacob it was the thirteenth day; for Jacob was gone three dayes journey before Laban knew of his departure; by that time that Laban had gone those three dayes journey, Jacob passed on, and made his six dayes, and then was Laban where Jacob first set out; from thence pursuing seven dayes with a swifter pace then Jacob travelled (with his wives, his little ones, and his flockes) hee overtook him the seventh day of his own, the thirteenth of Ja∣cobs journey.

V. 24. to Laban in a dreame] The wicked sometimes had apparitions from God, though not for their own, so much as for the godlies sake. See Gen. 20. 3. 7. Numb. 22. 9.

good or bad] In the Hebrew it is from good to bad; but the meaning is, neither good nor bad, as Gen. ••4. 23. from a threed to

a shoo-latchet, that is, not so much as either a threed, or a shoo∣latche••. Or by forbidding to speak either good or bad, is meant as if he had said, neither by faire words nor by foule, flattery, nor reproaches, promises nor threats endeavour to bring back Jacob to thy house, or to his former condition when he dwelled with thee: Thus God watcheth over the malignity of the wick∣ed, and for the safety of his servants, and makes them blesse that would curse, Numb. 23. 11. become kind, that came out cruel∣ly minded against them; as Gen. 32. 6, 7. & 33. 8, 9.

V. 27. Sent thee away with mirth] Laban hath now changed his place, but not his practise; he playeth the hypocrite still, and pretends if he had known his mind he would have dismissed him with much cheerfulnesse; whereas if he had fore-knowne his purpose he would have put his tarrying irons upon him, with∣out any permission to depart, so long as he could keep him in the condition of a servant; Malice will pick a quarrell where no fault is made, and hypocrisie will pick a thank where no good is meant.

V. 28. Thou hast done foolishly] Jacob did very wisely in fol∣lowing of God, and flying from him; and he thinks, no doubt, that he was too wise for him, in getting so much substance un∣der him, and getting it from him with his wives, and children without his knowledge, and against his mind; so the wicked in their reproaches many times belye their own hearts, to im∣peach the reputation of the righteous.

V. 29. It is in the power of my hand] The wicked boasteth of his power to do hurt, not considering how the goodnesse of God is able to make a restraint of his power, and spight. See Psal. 52. 1. Joh. 19. 10, 11.

The God of your father] He was an Idolater, and therefore would not acknowledge the God of Jacobs father or grand-fa∣ther (who first forsook the idolatry of his father Terahs family) to be his God; and he speaks in the plurall number, your father, meaning Jacob and his children, though he call them also his own, vers. 43.

V. 30. Stolne my gods] It is not probable that Laban ha∣ving had for twenty yeares together the society of Jacob, (a man professing the pure worship of the true God appearing oft∣times unto him, and manifesting his favour by so great blessings upon him, that Laban acknowledged God blest him for his sake, Gen. 30. 27.) should be so grosse an Idolater as to take these little Teraphim or Images for Gods indeed, who were not able to save themselves from stealing away, being such as the Pro∣phet Jeremy derideth, Jer. 10. 5. yet in that he calls them by the name of Gods, it is not unlike that he committed Idolatry to them, worshipping the Image for God, or God by th•• Image, or the Image with God; and that in so long a time of Jacobs abode in his service he continued so corrupt in his Religion, it sheweth that Idolatry is a folly deeply rooted in the hearts not only of the silly, but of the subtill worldlings, as Laban was, and therefore is more religiously to be shunned, and more resolute∣ly opposed.

V. 32. Let him not live] Hence some collect that theft by the law of nature was to be punished with death; this severe sen∣tence proceeding of innocent confidence was somewhat too sudden, and inconsiderate, whether he meant that himselfe would put the partie to death, or give him or her up to the hands of the Idolater; if Jacob had restrained that doome to his own deserving, it had been enough to cleare him of the theft, but he made it generall, and so shewed himselfe more just in his meaning, then wise in his speaking.

before our brethren] He meaneth some that came with Laban, whom in civilitie he calleth brethren: see Gen. 19. 7. and in affiance of his own faithfull dealing makes them Judges of La∣bans accusation, though as parties with him in that hostile pur∣suit they were professed enemies to himselfe. See Act. 4. 19.

V. 35. Jacobs tent and Leahs tent] The men had tents a∣part from the women. See Annot. on Gen. 24. 67. and the wo∣men by themselves, according to their distinction, and diffe∣rence of children and servants; Proprietie is usefull for peace, and privacie.

my Lord] Reverend respect is to be showne to a father, though a bad one, as Laban was, as submission to a master though he be froward, 1 Pet. 2. 18.

the custome of women] She sate upon the Idols and covered them with her coats, pretending for her not rising (to doe reve∣rence to her father) the necessitie of her present condition ac∣cording to her sexe, Levit. 15. 19.

V. 36. Jacob was wroth and chode] Anger is a passion soone raised, but hardly ruled; the easiest precept in all the Scripture is that of Paul to the Ephesians, Be angry, and the hardest prohi∣bition (that which is joyned with it) sinne not, Eph. 4. 26. and never more hard for a man to forbeare sinne then when he doth not forbeare anger; if Jacob kept his displeasure within a warrantable temper (especially so provoked by Laban, who carried himselfe for the most part liker a cruell Master, then a kinde Uncle or Father) his anger is as much to be commended now, as his patience before; and the more, because he did not smother it with silence, as Absolom did his wrath with Amnon, 2 Sam. 13. 22. nor sugar it over with sweet words or shewes of good will, as Joab did by Amasa, 2 Sam. 20. 9. (which as some conceive is a point of wisdome, but is (as Solomon accomp••eth it) a folly, Prov. 10. 18.) but chides it out, and so shews him∣selfe to be, as he is stiled, a plaine man, Gen. 25. 27. And in this we may take the example of his disposition into our imitation, but then we must take heed that our wrath last not too long, (for though it may be sometimes a guest in the bosome of a wise man, it dwelleth onely in the bosome of fooles, Eccles. 7. 9.) and that it chide not too loud with a sharper accent of rebuke then the cause will well beare, and so fall upon foule reproaches in∣stead of free reproofes.

V. 37. My brethren and thy brethren] See Annot. on vers. 32.

V. 39. I ••are the losse] The carefull Shepherd should not satisfie for casuall losses, yet so unjust was Laban to require it, or Jacob so ust as of himselfe to doe it.

V. 41. Thus have I beene] Vers. 38, 39, 40. he sheweth (La∣bans iniq••itie compelling him to praise himselfe, and so did Paul mov••d thereunto by emulous adversaries, 1 Cor. 15. 10. & 2 Cor. 11. 1, &c.) what he did and indured in the service of Laban, overseeing his flocks for twenty yeares together, and yet he had but the charge of beasts, how much better are the soules of men, and how should spirituall Pastors rouse up their spirits and stirre up their endevours, and persist in their vigilant ca••e for the sheep of Christs flock? how should they watch, and vork, and do, and suffer any thing, lest any sheep or lambe be••onging to Christs fold should be worried wi•••• the Wolfe? See Heb. 13. 17. 1 Pet. 5. 2. Isa. 56. 10.

ten times] See the Annot. on vers. 7.

V. 42. a•••• the feare of Isaac] In all these titles, the God of my father, the God of Abraham, Jacobs grand-father, and the feare of Isaac, ••hat is, the God of Isaac; he meaneth but one God, but nameth b••th his father and grand-father, in regard of the great, and espciall promises made to them both; and he names his father first as being next unto him, and ascends by him to his grand-fath••r; and being that he could goe no higher (for the Covenant or the promised Land was first made with him) he comes dow•• from him to his father againe, and for the God of his father p••ts downe the feare of Isaac, meaning him whom Isaac feared, Gen. 27. 33. for God is the proper object of re∣ligious feare. S••e Isa. 8. 13.

V. 43. all th••t thou seest, is mine] (1 King. 20. 3.) That is, all the goods, a••d cattell, which are within thy view, which thou lookest on as thine owne, are mine; as if Jacob had no∣thing as his own right, either by desert from him, or gift from God; he makes ••is brag that Jacob may thinke he is beholding to him if he ta•• not from him the goods he hath gotten.

what can I d••] He owneth his daughters and grand-chil∣dren as a tender ••ather, and grand-father, and pretendeth that being so neere ofkinne to him, they are so deare unto him that he cannot find in ••is heart to doe them any hurt.

V. 44. let us take a covenant] His conscience reproved him of his misbehavior toward Jacob; and therefore moved him to seeke peace at ••s hands.

V. 45. a stone▪ So in the Originall, but the meaning may be stones, (by a fig••re called Enallage) or a heape of stones. See Gen. 28. vers. 11. 8.

a pillar] As in ••stimonie of Jacobs true intention to keepe the Covenant proposed.

V. 47. Galeed▪ So called by anticipation, vers. 25. for untill now, upon this oc••asion that mountaine was not called by that name. It is a long t••act of hils extended fiftie miles in length, and called at a ce••tain distance by the severall names of Gilead, Siyr, Hermo••, and Lebanon; in this place it hath two names, the one given in the Syrian tongue by Laban, the other in the Hebrew tongue by Jacob, both having the same signi∣fication, viz. The heape of witnesse.

V. 48. This heape is a witnesse] That is, this heape raised up in remembrance of the Covenant betwixt us, will be a me∣moriall, or remembrance, which may be alledged by way of witnesse, or testimony to the truth of the Covenant concluded betwixt us. In which speech there is a figure called Metonymie, whereby the signe is put for the thing signified. See Annot. on Chap. 33. vers. 20.

V. 49. Mizpah] A na••e given of beholding, as men be∣hold out of a watch-tow••r, meaning that God doth behold, and look both upon the Covenant, and those that make it, and whether sincerely or no they intend to keep it; Laban gave this name that he might seeme to have some Religion, and to bind Jacob who was religiously minded to be more observant of his part of the Covenant.

V. 50. If thou shalt] The sense is suspended, and left im∣perfect, concealing the words of a curse: See A••not. on Chap. 14. 23. which is usually rather implied then exprest, out of an aversion or unwillingnesse to mention it; whence it was that for the word Curse, a word of blessing was taken up, as Job 2. 9. where according to the Originall, the words of Jobs wife may

in the primarie interpretation be rendred blesse God and die, though taken according to her wicked intent they be translated curse God and die: the meaning may be supplied thus, If thou shalt afflict, then God who both knoweth and rewardeth wic∣kednesse, (especially treachery) punish thee as thou deservest.

take other wives] (Levit. 18. 18.) Having beene (while his daughters were with him) a very ill father; see vers. 15. he now pretends a tendernesse of affection to them, and condition∣eth with Jacob against that vice, whereunto through covetous∣nesse he forced him before.

V. 52. This heape be witnesse] See Annot. on vers. 48.

V. 53. of Nahor] Behold how the Idolater mingleth the true God with his fained gods; he saith not the God of Abra∣ham and of Isaac, but of Abraham, and of Nahor, and their father Terah, for they agreed in the worshipping of false gods, Josh. 24. 2. the God in whom Abraham, and Isaac agreed, is the true God, yet Terah was ancienter then Abraham, an Idolater then a true beleever; and Nahor ancienter then Isaac; Anti∣quitie then (especially if it be but of a few degrees of prece∣dencie)▪ is no good proofe of the veritie of Religion; but the ••hild may be of a better Religion then his father, or his grand∣father.

feare of Isaac] See Annot. on vers. 42.

V. 54. eate bread] Solemne Covenants were confirmed by sacrifice, Psal. 50. 5. and feasting, Gen. 26. 30. the feast though consisting of flesh, is called by the name of bread, because it is of most use for mans food, and is alwaies one part of the meale though other meats be never so much varied; bread without them is many times eaten, they without it seldome, or never.

V. 55. kissed] An usuall manner in many Countries to be∣gin their meeting, and conclude their parting with a kisse, as here. See Annot. on Chap. 27. 26. See also, 2 Sam. 14. 33. & Gen. 33. 4. Ruth 1. 14.

blessed them] There is some seed of knowledge of God in the hearts of the wicked; and an over-ruling power of Almightie God appeareth in making him, who came forth to pursue Jacob and his company as theeves, to take an affectionate farewell of him, with a friendly kisse, and fatherly blessing: see Gen. 33. 4. the story of Balaam, Numb. 23. 11. and of Paul, Act. 28. 4, 5, 6.

CHAP. XXXII.

Vers. 1. ANgels of God met him] Not in a Dreame but when he was awake they presented themselves unto him in a visible apparition, that these were Troupes of An∣gels under the president Angel of the Countrey of Mesopota∣mia, and the president Angel of the Countrey of Canaan com∣ing with his company to meet the other and his Troupes, as some affirme, is a presumptuous conceit, and it is like as false as presumptuous.

V. 2. This is Gods hoste] He acknowledgeth Gods bene∣fits who for the preservation of his, sendeth h••sts of Angels; and sometimes his assistance is represented witl•• other apparitions, as 2 King. 6. 17. The Angels are called hosts, that is, companies of souldiers, for their number, for they are many, Dan. 7. 10. Luk. 2. 13. for their order, for their Captaine, Josh. 5. vers. 13, 14, 15. the Lord of hosts who teacheth the hands to warr••, and the fingers to fight, is most skilfull to direct them, and they most observant of his Discipline; and for their power, for one of them in one night was able to slay of the Assyriams Armie, an hun∣dred fourescore and five thousand, 2 King. 1. 35. Lastly, for their service, which is the defence of Gods Church, and children, 2 King. 6. 17. Psal. 34. 7. Dan. 10. 20. and the destruction of the wicked, Gen. 19. 13. Now though Jacob were secured from the danger of Labans pursuit, he must not account himselfe safe without continuance of the Divine providence over him; for the godly are alwaies in danger to be assaulted by some ene∣mies, or other, and therefore need a guard of Angels, when their estate seemeth safest; and though one alone, or God him∣selfe without their subordinate service could protect them, yet to shew them the greater favour, and to do them more honour, he limits not the charge of them to any one particular Angel, but sends an hoste here to one man, and hath made them all ministring spirits to minister for them, who shall be heires of salva∣tion, Heb. 1. 14. all of them to all, to keep them in their wayes, Psal. 91. 11. without limitation either of Angels, or persons; so that no Angel is restrained from a particular ministration to any of the elect, nor any of the elect so allotted to the custodie of any Angel that he may not expect the protection of many.

Mahanaim] Two hosts or Camps▪ Cant. 6. 13. The word is of the duall number, and the hosts might be two, the one before, the other behind; or the one on the one side, the other on the othe side of Jacob and his company; and if we take it in a plu∣rall sense, these Armies may be thought to compasse him about, as Psal. 34. 7. howsoever, they placed themselves in such sort as to give Jacob assurance of safetie every way, since their service is appointed them by God for the good of the godly, Psal. 91. 11.

V. 3. Jacob sent messengers] The word Malachim, is the same for the Angels that came to him, and for the Messengers sent by him to his brother; and the word Angel signifieth no more in the litterall sense; whence some Jews have grosly mis∣taken the Text, thinking that Jacob sent some of these Angels on the errand to Esau; which is a vaine conceit, for he directs the Messengers, vers. 4. what to say, which he would not pre∣sume to doe unto such Angels as God sent unto him, who were Angels by nature, that is, heavenly Spirits as well as by name▪ that is, such as bring messages from one to another; the dif∣ferences betwixt the one and the other may be observed by the circumstances of the place, and collations of Scriptures.

to Esau his brother] Because he was to passe through his Coun∣trey in his returne to Canaan.

the Land of S••ir, the countrey of Edom] Here they seeme to be the same, but Gen. 36. 21. Seir is said to be in the Land of Edom; so Seir may be taken for a part of Edom, or Esaus possession, which was called Seir, not from Esau, (though he were called Seir for his roughnesse, as Edom for his rednesse) for it had that name before Esaus time, Gen. 14. 6. but from Seir a Chorite, or Horite, Gen. 36. 20.

V. 4. lord Esau] (Vers. 18. Chap. 33. vers. 8.) He reve∣renced his brother in worldly things, because he chiefly looked to be preferred in the spirituall promise; and though he had the blessing of the birth-right pronounced upon him, yet the time was not yet come that it should be perfectly accomplished▪ nor did this submissive, either speech, or behaviour of Jacob to Esau, prejudice his right of primogeniture or birth-right, no more then David did his right of royaltie, who after he was an∣nointed King calleth Saul the Lords anointed and his master, 1 Sam. 24. 6. And in this faire speech of Jacob he prudently applied himselfe to the pacification of Esau, vers. 5. See Prov. 15. vers. 1. of whom he had cause to feare somewhat of his old grudge and threat, which drove him to take a long journey and hard service for his securitie from it.

sojourned with Laban] By reporting his condition as banished from his native Countrey so long, he proposeth himselfe as an object rather of pity, then of envy to his brother.

V. 5. I have oxen] In mentioning his estate he brags not of his riches, but sheweth that he will not be burdensome either to him or his fathers house, nor a reproach to their family by his poverty.

V. 6. And the messengers] Some upon these words note, that the Messengers brought word that Esau was appeased, and that he came to meet him of love and respect; but there is not a word in the Text to that purpose, and the feare of Jacob in the next verse sheweth the contrary.

foure hundred men] If he came not for mischiefe he brought so many for ostentation, or for his securitie, for those that are a terrour to many are afraid of many.

V. 7. greatly afraid] Albeit he was comforted by the An∣gels, yet the infirmitie of the flesh doth appeare; the Angels appeared unto Jacob betwixt two dangers, when there appeared no need of their protection unto him, now the Angels are gone▪ and his incensed brother cometh with foure hundred armed men, in all probabilitie to take revenge for a wrong of twenty yeares standing: thus God is pleased to give his servants inter∣changeable causes of comforts and fears, that they may still be exercised for their spirituall proficiencie, and may neither de∣spaire in distresse, nor presume in prosperitie.

he divided] The people, and the flocks; the greater cattell by themselves, and the lesser by themselves; and some of his company▪ with each sort to drive them together; honest policie (as well as faith, and piety) is both lawfull, and needfull in the affaires of Gods servants. See Gen. 14. 15. & Chap. 30. from vers. 38. to 41. & vers. 16, 17, 18. of this Chapter.

V. 9. O God of my father] Here, if ever, was a fit time and occasion for Jacob to betake himselfe to the mediation of the Angels, who had lately presented themselves to his view, as Military Troupes, & it was now seasonable to implore their pre∣sence to overmatch the forces of his brother: but he knew that was unlawfull, and therefore he directs his supplication for safe∣tie immediately to the God of his father, and grandfather, (without any mention of Angels at all;) and he useth their names to quicken and strengthen his faith by the promises of God unto them, and his Covenant with them; for though God sometimes send his servants visible succours in their distresse, as 2 King. 6. 17. yet that is very rarely, because he would have their hearts ordinarily upheld by faith, and not by sense. See Annot. on Chap. 31. vers. 42.

V. 10. of the least] Jacob pleads his merit towards Laban, Chap. 31. from vers. 38. to 41. but having to doe with God he sets a very low esteeme of himselfe, as not deserving the least of Gods mercies; see the selfe-same dejection of Abraham, Gen. 18. 27. and of Mephibosheth, 2 Sam. 9. vers. 7, 8. See also, Luk. 17. 10.

all the truth] That is, not onely by teaching him to discerne betwixt truth, and falshood; but by shewing himselfe true in

his predictions, and promises unto him, making them true, and right by an answerable event.

with my staffe] That is, poore, like a wayfaring footman that carrieth all his wealth with him, and yet is not overloaded with his burden.

this Jordan] Which he might see from Mount Gil••ad, or Gal••ed, where he last was, Chap. 31. 47. and if at that time out of sight, yet not out of mind, and so as present to his memory he might say, this Jordan.

become two bands] That is, come on, or encreased in estate so that I have two bands, a flock of lesser cattell, and a drove of greater, and two companies of servants to attend, and order them. See vers. 7. of this Chapter.

V. 11. Deliver me] Prayer is as a City of refuge to the godly against the malice of the mighty; the readiest meanes of deliverance out of distresse, Psal. 50. 15.

the mother with] Or, upon her children, as Hos. 10. 14. mean∣ing he will put all to death; This Proverbe cometh of them who kill the bird together with her young ones, Deut. 22. 6.

V. 13. which came to his hand] (1 Sam. 25. 8.) That is, not which his hand fetcht in by craft, or guile, or rapine, or wrong, as Hab. 1. 15. but which came to his hands, as freely sent or presented him by Gods providence, and his blessing upon his labours; or that which was neerest at hand as fit to make a pa∣cifying present.

a present] A liberall present consisting (as some reckon) of five hundred and fifty head of cattell of severall kinds; where we may observe the prudence of Jacob in his carriage towards Esau, as well as in his prayer, his faith and pietie to God; he prayeth to him, and putteth his confidence in him, yet useth hu∣mane meanes to serve the Divine providence, as well as to pre∣serve himselfe, and his company; and sending of presents is a good meanes to that purpose, Prov. 17. 8. & Chap. 18. 16.

V. 16. every drove by themselves] Heb. drove drove. See Annot. on Chap. 7. vers. 2.

a space betweene] That Esaus displeasure might be abated by degrees, and so by degrees he might increase in favour, and ac∣ceptance with him; A prudent course and with Gods blessing like to take that effect he intended, Chap. 33. 8. as indeed it did, Chap. 33. 9. See Annot. on Chap. 33. v. 1.

V. 22. eleven sonnes] He had a twelfth child, his daughter Dinah, the youngest of all his children, (excepting Joseph) who no doubt was under his provident care with her brethren; but she is not mentioned in this place, either because the female sex is not so much observed in the Scripture, (for they were not entred into the Church with a Sacrament, as the males were, nor is any of their ages registred or summed up at their death, except Sarahs, (as some have noted) or it may be Dinah was not mentioned because she was not a mother in Israel as these eleven sonnes were fathers.

Jabbok] See Annot. on Deut. 2. 37. See also Numb. 21. 24. Deut. 3. 16. Josh. 12. 2. Judg. 11. 13.

V. 24. a man] So in appearance▪ but indeed God, as is im∣plyed by Jacobs desire of a blessing from him, vers. 26. and his mention of him by the Name of God, vers. 28. 30. who Hos. 12. is called first God, vers. 3. then an Angel, vers. 4. The same Angel it was whom Jacob remembreth (in his benediction) as his deliverer from all evill, Gen. 48. 16. that is, the Angel of the Covenant, Mal. 3. 1. Michael the Arch-angel, Jude 9. that is, Christ; not a created Angel, and Jacobs keeper, as some conceive.

wrestled] Not onely with spirituall strugglings, teares, and prayers, Hos. 12. 4. but with corporall also, wherein God assay∣led him with one hand and upheld him with the other.

untill the break of day] This wrestling was by night, (but at what time of the night it doth not appeare) and tooke up about breake of day, for it was intended for a private conflict without spectators; none must be witnesses of it but Jacob, nor must Jacob fully know with whom he wrestles, and therefore he de∣parted before cleare light appeared to discover him to the ser∣vants of Jacob, or any other that should come that way.

V. 25. when he saw] This is spoken after the manner of men, whose knowledge cometh to them by time, and expe∣rience, whereas God by his pure and perfect act of intelligence knoweth all things, not by degrees, or successively, but perfect∣ly and at once.

he prevailed not] Not because he could not, but because he would not, as Gen. 19. 22. for in comparison of him Jacob was but a worme, as he is called, Isa. 41. 14. easily trodden on, and crushed under his foot; and God gave him strength to resist, and hold out, so that whosoever gave over first the victory was his, who gave the vigour to prevaile; and if the words had been he could not prevaile, they must have beene understood not for any over-matching of his power, but for the resolution of his will, which, in regard of his Decree to order the conflict thus, must needs be so. See Mar. 6. 5.

out of joynt] By the strength that was given to Jacob to wrestle, and to prevail with God he might take incouragement to meet with his brother Esau now ma••ching towards him, that the newes of his approach might not too much perplexe him; and that he might not be too much puffed up with the glory, and successe of such a single combate, he is made sensible of his hu∣mane frailty, and of his power who strove with him, by a maime in his thigh; so Paul lifted up with revelations to the third hea∣ven, lest he should be exalted above measure, 2 Cor. 12. 7. f••lt a thorne in the flesh, and the buffetings of Satan.

V. 26. Let me goe] See Annot. on Exod. 32. 10. See also Deut. 9. 14. & Luk. 24. 28, 29.

for the day breaketh] See Annot. on vers. 24.

I will not let thee goe] Though by this hurt in his thigh he was made more weake, yet was he strong, 2 Cor. 12. 10. so strong as to wrestle againe for a blessing; and this was a most vehement wrestling with weeping, and supplication, as Hosea noteth, Chap. 12. 4. The power of prayer is next to Almighty, and by this sometimes are the hands of the Almighty as it were bound to the peace, when he hath a quarrell with his peo∣ple, Exod. 32. 10. Deut. 9. 14.

except thou blesse me] This example of Jacob is many waies appliable to the state of the Christian Church; there is a night of wrestling and affliction, and a day of blessing; there is a mixture of strength, and infirmitie in the best; there is an holy striving with God by importunitie of prayer, Rom. 15. 30. and an holy violence to be used for the kingdome of heaven, Matth. 11. 12. and in striving for that we strive for a blessing, for with a blessing we shall be admitted to it, Matth. 25. 34. and with blessings abundantly furnished in it.

V. 27. What is thy name] The Angel being God asketh not this question, as man, out of ignorance, for he knew it well enough, as he did what was become of Abel, when he asked of his brother Cain where he was, Gen. 4. 9. but he asked of his name, to make an occasion for what himselfe meant to say of the change of his name.

V. 28. no more Jacob, but] (Chap. 35. 10.) That is, no more onely Jacob, (for that word must be understood, as Jer. 7. 22, 23.) for he was often called Jacob, after this; or, rather Israel then Jacob, as Hos. 6. 6. Exod. 16. vers. 2. 8. For after this he was chiefly called Israel, and his posteritie more usually the children of Israel, then the children of Jacob, and familiarly Israelites, not Jacobites. Or this may be a precept as well as a prophesie; and though all Divine prophesies be fulfilled as they are meant, yet all precepts are not performed as they are enjoyned. The name Israel importeth (as the Angel expoundeth it) a princely power with God; The change of names in the godly is an ar∣gument of favour with God, and of honour with men, and an incitement to change from bad to good, from good to better. See Gen. Chap. 17. vers. 5. 15. The name Israel coming of Sa∣rah, he hath prevailed, and El, God, according to the reason ren∣dred in the Text.

and with men] Having power with God thou shalt prevaile with men, as with Laban before, so now with Esau thy brother, though he may seeme to overmatch thee, both in the number and power of thy people.

V. 29. tell me, I pray thee, thy name] God appeared to Jacob at least twice before this, yet before now he did not aske him his name. The reason whereof may be, that Jacob might take occasion to returne upon him with the same question, not doubt∣ing but he would give himselfe some peculiar name, whereby he might the better both remember, and honour him. See Judg. 13. vers. 17.

wherefore is it that thou dost aske after, &c.] The Angel will succour his necessitie, and strengthen him against adversitie, but not serve his curiositie; it was not more curiously done in him that asked after the name of this Angel, then in many who take upon them to tell the causes why the Angel did conceale it. That some Angels had names, it is plaine by Luk. 1. 19. 26. and that the Angel of the Covenant Christ Jesus had also a name before his inc••rnation, appeares, Dan. 10. 21. where he is named Michael, and that name is repeated, Jude vers. 9. Revel. 12. 7. but whether all the Angels have particular names, (which may be so if God please, for he may call both Angels, and Starres by their names, Psal. 147. 4. in a literall sense) and why the Angel in this place would not tell his name, is uncertaine; it may be the name here meant was that which was not to be revealed un∣till afterward: see Exod. 6. 3. Or that Jacob must be taught humilitie (and we by his example) in setting modest bounds to his inquiries, and contenting himselfe with ignorance of that which God will have hid. See Judg. 13. 18. 1 Sam. 6. 19. Rom. 12. vers. 3.

V. 30. called the name of the place Peniel] That is, the face of God, not that Gods essence is discernible by any, but this vision in humane forme in comparison of other apparitions was more plaine, and familiar, with face to face, as those that wrestle, or as when a man talketh with his friend in presence. See Exod. 33. vers. 11.

face to face] See Annot. on Exod. 33. 11.

and my life is preserved] It hath been a conceit of great an∣tiquitie

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(it may be from this place) that men could not see God but with perill of life; so thought Manoah, Judg. 13. 22. Yet there is none instance of any one dying upon such a sight, but Exod. 33. 20. the Lord himselfe saith, There shall no man see me and live, by which may be meant, that the vision of God is not in this life, but in the other, so that unlesse a man die, he shall not live to see such a sight, for God is indeed invisible to carnall eyes, 1 Tim. 6. 16.

V. 31. he halted] The faithfull so overcome their tempta∣tions that they feele the smart thereof, to the intent that they should not glory but in their humilitie. See Annot. on v. 26. And this sheweth that he prevailed not with the Angel by his own abilitie. Some thinke that Jacob was cured of his maime before he met his brother; yet is not any person to be despised for any such defect; though the typicall priest-hood admitted of none to minister at the Altar, that had any bodily blemish, Levit. 21. from vers. 18. to the 21. yet is none lesse acceptable with God for it; and though Jacob delighted more in the outside of Ra∣chel then of Leah, because she was more beautifull, if she had not a better inside also, God esteemed them both alike: neither the blindnesse of Isaac, nor the lamenesse of Mephibosheth, nor the leprosie of Naaman (and we may take in any other either defect, or deformitie that was not wilfully contracted by mens own wickednesse, as the rednesse of eyes in a drunkard, Prov. 23. 29.) made them lesse beloved of God. The use of such infirmities is (to those that have them not) matter of thanks∣giving to Almightie God, who maketh the difference; and to those that have them, to be humbled by them, and withall to endeavour a recompence of their bodily blemishes with an ad∣vantage of spirituall graces, and endowments of their minds.

V. 32. unto this day] The remembrance of this story was kept by generall abstinence of the Israelites from eating of that part in the thigh (in any of the creatures) which in Jacob was sinew shrunke; and this continued untill Moses wrote this Story without any intimation of fault, or folly therein; and to this day the Jews observe it, though with much vanitie and superstition, as they doe other observances whether of History or Religion: and indeed the story of Gods wrestling is most memorable, wherein though profane wit may finde somewhat to cavill at, as if such a conflict with man were too mean a bu∣sinesse for Almightie God, yet religious wisdome will consider, that Gods thoughts are not mans thoughts, nor his wayes mans wayes, Esa. 55. 8. For he chooseth the foolish things of the world (as the world judgeth them) to confound the wise; and the weake things of the world to confound the things which are mighty, 1 Cor. 1. 27. If humane wit had been to set down a Sacrament for the Patriarchs, it would have despised such a one as Circumci∣sion: but God chooseth also the base things of the world, and things which are despised and things which are not, to bring to nought the things that are, vers. 28. And for this descending of the Sonne of God to this wrestling with Jacob, what is it to that humiliation of his in being borne in a stable, stooping down to wash his own servants feet, Joh. 13. 5. to his making himselfe of no reputation, and humbling himselfe to obedience even unto death the death of the crosse, Phil. 2. 7, 8.

CHAP. XXXIII.

Vers. 1. DIvided] That if the one part were assailed, the other might escape. See Annot. on Chap. 32. vers. 16. This he doth, making humane prudence subservient and subordinate to Divine providence.

V. 2. foremost] He ranketh them according to their right, and his own respect unto them; they are set before in a time of danger, who in time of safetie come behind.

V. 3. before them] He followed the first company which consisted of the handmaids and their children, and went before the other company where were his wives and their children; Or there were three troopes of presents to Esau, and these because sent at the same time, and being neere together, might goe for the first troope. See Chap. 32. from vers. 16. to the 20. inclu∣sively; and if all these made the first, his wives and concubines with their children might make the second troope, and to them he was the Leader; wherein he sheweth himselfe as a good Pa∣stour, more charie of his charge then of himselfe, putting him∣selfe neerest to the perill, and keeping them as farre off as he could.

bowed himselfe] By this gesture he partly did reverence to his brother, and partly prayed to God to mitigate his wrath; for the heart may be exercised in devotion to God, while the body performeth an outward ministery to man. See Neh. 2. 4. Of Jacobs homage to Esau, see Annot. on Chap. 32. vers. 4.

seven times] That is, many times, a certaine number for an uncertaine; of ten times, See Chap. 31. v. 7. and the Annot. upon it.

V. 4. Esau ran, &c.] Here be many expressions of recon∣ciliation; too many, too emphaticall and forcible to be thought fained in a man that had neither occasion nor disposition to dis∣semble; and herein Jacobs advised prudence, and soft language, and submissive behaviour served under Gods providence to bring this to passe, that he might prevaile with men, as well as with God, according to the note set upon his name, Gen. 32. 28. Thus when a mans wayes please the Lord, the ungodly that are his enemies may be made his friends, Prov. 16. 7.

V. 9. I have enough] Though Esau were a bad man, in this respect there are many worse, who have never enough, Eccles. 4. 8. Prov. 30. 15.

V. 10. if I have found, &c.] If indeed thou art fully recon∣ciled unto me, receive this present from me.

present] The Hebrew word is M••nchah, signifying properly a gift, which is given to God, or to man as a superiour, with profession of the excellencie of him to whom it is given, and the subjection of him that giveth it.

face of God] In that his brother embraced him so lovingly contrary to his expectation, he accepted it as a plaine signe of Gods presence. It is the manner of the Hebrews to entitle to God the things that excell, as the mountaines of God, the citie of God. See Annot. on Chap. 23. 6. & Chap. 30. 8. So Jacob ta∣king delight in the lookes and behaviour, and carriage of his brother Esau, as very excellent and worthy acceptance, he compares his face to the face of God; or in his reconciled coun∣tenance and carriage he sees the gracious face of God, whose worke it was, (as Jacob acknowledgeth in the next verse) as it were smiling upon him; hereto accordeth that of David, by this I know that thou favourest me, because mine enemie doth not triumph over me, Psal. 41. 11.

V. 11. blessing] (Josh. 15. 19. 1 Sam. 25. 27. & 30. 26. 2 King. 5. 15. 2 Cor. 9. 5, 6.) That is, an effect of Gods blessing upon me, or a token of my good will, and wel-wishing of blessing unto thee, or of my blessing, or praysing of God for his goodnesse in this turning of thine heart from hatred to love.

V. 12. Let us take, &c.] They are the words of Esau to Jacob for a sociable passage together to Seir the habitation of Esau.

V. 14. according as the cattell] Heb. according to the foot of the worke. By the foot is meant the pace, and by the worke, the cattell, as attended by the worke and ministery of Jacob and his servants.

untill I come unto my Lord] Here Jacob implyeth a promise of following Esau to Seir, where he dwelt, but the Scripture maketh no mention of his performance, and it is thought he did not come according to his promise, because Seit is not men∣tioned among the stations of his abode by the way; thence some have conceived that when he promised to come, he said not as he thought, not meaning to trust himselfe so farre with a lately reconciled enemy; which is not likely, for Seir was so neere, that Esau upon his failing out of distrust might soone have re∣turned upon him with a new quarrell: It is more probable that Jacob meant what he said, but after might upon a better con∣sideration, or some warning from God, (as the Wise men had, Matth. 2. 12.) change his mind and course; yet so, as that him∣selfe with some few of his servants might visit him for a while with some faire and courteous excuse for the rest, who were in∣vited with himselfe. See Rom. 1. 13. 1 Thes. 2. 18.

V. 17. built him an house] Neither of any great cost, or cu∣riositie, for he stayed here but a while; therefore it was like it was a sudden, and slight piece of building, like such cottages or cabines as souldiers suddenly reare for present use, and with a purpose for removall thence.

V. 18. to Shalem] Or, Salem. The word Salem signifieth safe, so some take it not for a proper name of a place, but for an appellative word or Noune, noting the prosperitie of Jacobs passage; that he came safe to Shechem; and thence they inferre that he was healed of his halting, and that before he met with Esau, else he would have made that an excuse for his not fol∣lowing him to Seir; but whether Jacob were so soone cured of his halting, or were not at all cured of it, (and therefore gave the more occasion of the Israelites forbearing of some part of the thigh thereupon, as is noted, Chap. 32. vers. 32.) which is uncertaine, there might be a Citie in the Countrey of She∣chem called Salem; and it is thought the same that was called Sychar: See Joh. 4. 5. See Annot. on Chap. 14. vers. 18.

V. 19. he bought a parcell] This was a part of the Land of Canaan, which was his by promise, yet the time of possession of it, according to the grant to him, and his seed, was not yet come; and therefore without distrust of Gods promise, or a re∣nunciation of his owne right, he buyeth a piece of land for his present necessitie, as Abraham did the field of Machpelah, Gen. 23. 17, 18.

children of Hamor] He was Prince of the Shechemites; and his subjects are called children, because a Prince is the father of his Countrey. See the name Abimelech in Annot. on Chap. 20. vers. 2.

an hundred pieces] Or, lambes. That is, for so many lambes in

kind, or the price of so many; or so many pieces of silver having the picture of a Lamb figured upon them; the same word Ke∣sitah is used, Job. 42. 11. of the gift brought to Job, which sig∣nifieth a sheepe, and a piece of coine; but a sheep had been a small matter, therefore it is like it was a piece of coyne with a sheep figured upon it; and liker to be gold then silver, especially as the present of the rich: and our Latine word pecunia is so called, either because it is used in commerce as cattell were before, or else because the portraiture of a beast was stamped upon it.

V. 20. El-Elohe-Israel] That is, God, the God of Israel: he gives the Altar the Name of God, not Idolatrously, putting it in the place of God, but figuratively, as the signe for the thing signified; as our Saviour calleth bread, his body, and the wine, his blood: or repeating the word Mizbea••h, that is, Altar, a∣gaine, which may well be understood, the words may be read thus, he called the Altar the Altar of God the God of Israel. How∣soever, this Altar was set up as a pious, and gratefull memoriall of Gods favour in giving him (according to his new name) power, not onely to prevaile with himselfe for a blessing, but with his brother Esau to divert destruction; and by putting Gods Name and his owne so together, he more confirmeth his confidence in him, and ingageth his owne fidelity and obe∣dience unto him: or, (as some conceive) the Altar had an in∣scription upon it, which was the Altar of the mightie God of Israel.

CHAP. XXXIIII.

Vers. 1. DInah—which she bare unto Jacob] The most faithfull and holy family may have some feare∣full examples of sinfull mishaps; Davids had many; which may serve for a caveat against too much confidence in the piety of parents for education of children, and for restraint of rash cen∣sures against the religious in regard of the faults, or miscariages of their children.

went out to see] Dinah was now about fourteene or fifteene yeares of age, and went upon some festivall day, when the wo∣men met, to see them, and observe their persons, their habits, and behaviour: but though she went but to see her owne sexe she was seene by the other, and being seene, was desired, and desired was lustfully abused by Shechem, the sonne of Hamor Prince of the Countrey. This example sheweth that too much libertie is not to be given unto youth, especially to the weaker sexe, who may be strong enough to provoke to temptation, and too weake to resist it, when it returnes upon themselves with solicitations to lust; it is best for such to be ordered by the A∣postles rule, which is, that they be keepers at home, Tit. 2. 5.

V. 2. saw her, he tooke her] Concupiscence is begotten by a wanton eye on a beautifull object, and being begotten it pre∣sently groweth strong and maketh hast to the act; if beauty be not covered with a vaile, the eye must be confined with the Co∣venant of Job, Chap. 31. vers. 1. Dinah was the daughter of Leah, and Leah the first wife of Jacob by intrusion into Rachels right; if she thought upon the wrong both to Jacob and her sister, she might have occasion to conceive that Dinah her daughter did now by this miscarriage bring her sinne to her re∣membrance; and so her heart, if it were as tender as her eyes, might multiply teares for her owne transgression in that she was a wife too soone, as well as for her daughters, who was not soon enough, being made a bedfellow to him whom she had not time to call her husband.

V. 3. And his soule clave] Lust, though it be a sinne of the flesh, makes the whole man carnall, both soule and body; and the soule rather then the body, for when the body is parted from uncleane society, the soule cleaveth still to the object of concu∣piscence, and sinneth with it when the body comes not neere it.

V. 4. to his father—saying] He asketh his fathers consent, and withall requireth him to be a meanes to make a marriage with Dinah. This proveth that the consent of parents is requi∣site in marriage, seeing the very Infidels did observe it.

damosell to wife] He had unlawfully lien with her before, and now he would have her to be his wife; thus are the wicked preposterous in their course; so many become mothers with shame who might first have beene wives with credit; and many first make vowes, and after the vow enquire whether it be law∣full or no, Prov. 20. 25. Yet in this the example of Shechem condemnes the practice of many, who are so loose in their de∣sires, that they make no account of the bond of marriage, if they may have carrnall bedfellowes they care not for wives, con∣trary to D••ut. 22. 28, 29.

V. 5. h••ld his peace] His wisdome kept silence though his griefe were great; for it could not be otherwise since Dinah was his onely daughter, and now as much lamented as an har∣lot, as before beloved as a virgin, yet he holds his peace; the sorrow is many times the greatest at the heart which is least in the mouth or eyes. See Job 2. 13.

V. 6. to commune] For pacification of Jacob for the offence of his owne sonne, and for perswasion to a marriage with Jacobs daughter.

V. 7. folly] Sinne and folly in the Scripture phrase are names of the same naughtinesse; the sacriledge of Achan, Josh. 7. 15. and the rape on the Levites Concubine, Judg. 20. 6. are called folly; and the most subtle act, if it be sinfull, deserves no better a title, for in all sinne there is an aversion, or turning from God, who is the soveraigne good, and the hazarding of the best thing within, viz. our soules, and the best without, the Kingdome of heaven, for it; so that the greatest politicians, if wicked withall, shall have cause to passe the censure of the Apostle upon themselves, that professing themselves wise they became fooles, Rom. 1. 22.

in Israel] In the precedent Chapter, vers. 20. and not many yeares before this, the name of Israel was a personall name of Jacob; now i•• is more generall, extending to the whole fa∣mily descended from him: or these words may be the words, not of Jacobs sonnes, but of Moses who writeth this story ac∣cording to the phrase or forme of speech in his time agreeable to the law, which saith, There shall be no whore of the daughters of Israel, Deut. 23. 17.

V. 11. find grace] Chap. 33. 15.

V. 12. I will give] Though the lust of Shechem to Dinah was lewd, yet his love to her (for now treating of a marriage his affection deserveth a better name then before) was in this respect commendable, that he set an high price upon her per∣son after her prostitution, which was his fault if not onely, yet in a degree of excesse above hers; and because he had rob'd her of that which he could neither give nor restore, he would now put a great mulct upon himselfe, that he might buy him a right in her for the future whom by his former abuse he unjustly as well as unchastly possessed. Compare this dealing with that of Amnon towards Thamar, 2 Sam. 13. and Shechem will seeme an honest man. Upon this offer of his some observe that it was the manner of the Easterne Countreys for men to buy their wives, as now it is the manner with us for fathers to buy husbands for their daughters, by giving both them and money or some other dowry with them in marriage; and in some Countreys (as Herodotus reporteth) the manner was to bring all marriageable maides into a publique view, and such as were beautifull were bought by those that would give most for them, and the money paid for them was given in marriage with those that were not so amiable as to be desired meerly for their owne sakes; so they made provision for a numerous increase, that none might be barren by perpetuall virginitie, whether by vo∣luntary resolution, or upon necessitie. Now whereas this ex∣ample of Shechem is made the ground of the observation of the custome of the East fore-mentioned, to which some adde the Law, Exod. 22. 16, 17. Deut. 22. 28, 29. they do none of them reach to a generall practice of that kind: And it is to be noted that in all these cases the money comes in as a satisfaction for wrong done, not as a bargaine upon free and equall pro∣ceeding.

V. 13. the sonnes of Jacob] Simeon and Levi, who were brethren to Dinah by their mother Leab; Jacob it seemes ha∣ving no mind to heare of the matter, because he was extreme∣ly grieved with what was done, and unwilling to treat of a mar∣riage where he meant it not, (for the holy seed of his family might not mingle with the cursed Canaanites, Deut. 7. 3, 4.) suffered his sonnes to make answer to the motion of Shechem and Hamor.

deceitfully] Plainnesse and sinceritie was the praise of their father, Gen. 25. 27. and deceitfull dealing is the reproch of the sonnes, though toward Idolaters, and Infidels; They then that teach and practise false dealing with Christians, holding that faith given to heretiques is not to be kept, may be Simeo∣nites and Levites, brethren in evill, but not true Israelites as Jacob was.

V. 14. uncircumcised] They made the holy Ordinance of God a meane to compasse their wicked purpose: It is ill to de∣ceive though in meere civill matters, but much worse to doe it under pretence of Religion, for that is to joyne impiety against God, with injurie to man; See Absoloms hypocrisie, 2 Sam. 15. 7, 8.

that were a reproach] Isaac and Jacob both tooke wives out of uncircumcised families, yet without reproach, but it was worse to give a daughter to an uncircumcised husband, for Cir∣cumcision was not an Epicene, or common, but onely a mascu∣line sacrament, ordained for men onely, not for women; yet it was unlawfull for an Israelite, whether male or female, to match with a Canaanite; nor was Circumcision to be obtruded upon them, being unbeleevers, since it was a seale of the righteous∣nesse of faith, Rom. 4. 11.

V. 17. our daughter] If they had treated in their owne names they should have said, our sister, but it is like they used the name of their father.

V. 20. gate of their citie] For the people used to assemble there, and there was justice also ministred, Pro. 31. v. 23.

V. 21. these men are peaceable] Thus many pretend to speake for the publique good, when they onely mind for their owne private gaine, and commoditie.

V. 23. shall not their cattell] To the wicked gaine is godli∣nesse, as to the good godlinesse is gaine, 1 Tim. 4. 8. Many choose their Religion with meere worldly respects of profit and advantage, and these are they whose covetousnesse is Idolatry, and who are as easily changed from one Religion to another in time of persecution, as money their Idol being melted will take any stampe that is set upon it: Yet he might meane it not as a spoile from them, but in regard of gainfull commerce with them.

V. 25. the third day] Wounds received are most painefull to the wounded the third day.

sore] Circumcision put the circumcised to much paine, and for a time disabled them though at full age from bodily motion, or action. See Josh. 5. 8. Yet was it exercised by Gods appoint∣ment upon little children; an argument of a Divine power, and authoritie going along with that Ordinance, else it would have beene thought by the wiser sort not a reproach to be with∣out it, as the sonnes of Jacob said, vers. 14. but rather a re∣proach to receive it as a Sacrament; and being a great paine, not without some perill, especially to tender Infants, neither fathers, nor mothers, nor nurses, nor mid-wives, nor any that had power to refuse or resist, it, would have given way unto it; if Gods stampe had not beene upon it, though but meane me∣tall in it selfe, to make it to passe for current Coine among men. Our entrance into Covenant with God by Baptisme by the sprinkling of water, not by the shedding of bloud, (as in the Sacrament of Circumcision) is an evidence of the Divine Indulgence to Christian Churches, and may be an inducement to a more generall Covenant with God, and a stronger obliga∣tion for lightsomenesse, and cheerfulnesse in his service under the Gospel then that of the Jewes living under the Law.

two of the sonnes of Jacob] Viz. Simeon and Levi; these are mentioned as they that were most offended for the wrong done unto their sister both by the fathers and the mothers side, but their other brethren mentioned without distinction, vers. 7. 13. may well be thought to have had their parts in this bloody plot, yea and it is likely Jacobs servants also, and that in their Ma∣sters name, as is observed on vers. 17.

all the males] Because the wrong their sister suffered came from the male kind; and though in respect of man it was not just to slay the innocent with the wicked in this case, yet all be∣ing guilty of sinne and of death before God, he might justly permit this rage to the ruine of that people; and many times he takes occasion upon the excesses or sinnes of Princes to pu∣nish their subjects with them, and for their sakes, as well as for their owne. See 2 Chron. 32. 25. 2 Sam. 24. See Annot. on Chap. 20. v. 7.

V. 27. The sonnes of Jacob] In the twenty fifth verse the sonnes of Jacob are set downe by their number, two, and by their names, Simeon and Levi; here the sonnes of Jacob with∣out distinction of names, o•• limitation of number are mention∣ed: and indeed Dinah had foure more brethren, besides these two, both by the fathers and mothers side, who might be zea∣lous to revenge the wrong as well as Simeon and Levi, though these two in degree of rage and resolution might be leaders to the rest: and because the execution of the slaughter seemes too much for two, it may be probable that others besides those that were named, vers. 25. were drawne into the same bloody combination; and it may be they are here named the sonnes of Jacob for aggravation of their guilt, in that having so good a father as Jacob, they were authours and actors of so great a crime, which that good man so much detested, veas. 30. of this Chapter, and Chap. 49. 5, 6, 7. As then as a good sonne shall not beare the iniquitie of a wicked father, Ezek. 18. so a good fa∣ther should not beare the infamie of a wicked sonne, or sonnes.

came upon the slain] Either to take from them their apparel and other appurtenances worth the taking away, and to spoile them generally of their goods; or to execute the remainder of their rage, which would not be satisfied with death onely; such was that of the enemies of Cicero, (towards his dead body) when then cut off his head and hands, set them upon the pulpit of Orations, and Fulvia not content with the crueltie of men took his head into her lappe, spit on his face, and pricked his tongue with pinnes, as in revenge upon the tongue that had uttered and the hand that had written those eloquent and vehement In∣v••ctives called Philippicks against Antonius. See Plut. life of Cicero, pag. 881, 882. & Stat. in Flor. l. 4. cap. 5. The like bar∣barous inhumanity is recorded of the Antichristian, as well as of the heathen Romanes, as that which was practised upon the body of Pope Formosus by Pope Stephen his successour, who tooke him out of his grave, arraied him in his pontificall habit, cut off three of his fingers, and cast him into the River Tyber. Luit-Prand. hist. lib. 1. cap. 8. And upon the dead body of Zuinglius, Sleydan Com. lib. 8. fol. 123.

V. 29. in the house] That is, in every house; in this fact of Simeon, and Levi with their partakers, though as from God the Sheche∣mites were justly punished partly for actuall guilt, partly for ap∣probation of the sinne of Shechem, and their profanation of Gods Sacrament to serve their owne turnes, and for a purpose to spoile Gods people of all their goods, vers. 23. and albeit the wrathfull vengeance of Simeon and Levi argued either a great deale of zeale against the sinne, or a great deale of pride a∣gainst the shame of their sisters rape, yet it was a wicked con∣spiracie, and execution, as being done without the know∣ledge or consent of their father, and so beyond the measure of regular justice, both in the number of persons (for all were not in the fault that were in the punishment) and in degree of severitie, being both murder, and rapine, and that at such a time as the Shechemites should rather have beene pitied, and all this brought in with treachery against man, and impietie a∣gainst God in the abuse of the Sacrament; whereby the Booke of Judith is convicted of grosse errour, and so justly excluded out of the Canon of the Scripture, which approveth the slaughter of the Shechemites by Simeon and Levi, as done by the sword given them by God, and out of a divine zeale, vers. 2. 4. which their father accurseth as proceeding of a wicked, and cruell wrath, Gen. 49. 7.

V. 30. And Jacob said] By this reproofe of Simeon and Levi, Jacob witnesseth his great dislike of their wickednesse; But he seemeth to take the matter upon himselfe, when he as∣signeth that which was gotten from the Shechemites to the power of his sword and bow for obtainment, and bequeatheth it for enjoyment unto Joseph, Gen. 49. 22. Which words of Jacob are taken by some Interpreters as a Prophesie fulfilled in the expulsion of the Canaanites by his posteritie, whose bow he calls his bow, because they were then in his loynes, and speaks of the conquest as already made, because of the undoubted as∣surance of it upon Gods promise; but most take the words in an historicall sense, and so some referre them to this exploit of his sonnes Simeon and Levi against the Shechemites, wherein he approves of the fact, but so farre onely as it was the executi∣on of Gods Justice for the injury to his daughter, and as God confirmed that title of what was taken from them by casting an awe upon the neighbouring Canaanites, that they durst not of∣fer either revenge, or rescue of the prey out of his possession; this was Gods Sword and Bow, and he may be said to ••all it his because of the late great league betwixt God and him, whereof, see Gen. 32. 28. & 33. 20. but it is rather meant of that parcell of ground which Jacob bought of Hamor, Shechems father, who (Gen. 48. 22.) might be called an Amorite, though he were an Hivite, either because he might be an Amorite by parentage, an Hivite by possession, or dwelling place; or the A∣morites mingled with the Hivites, and being of more note then they might give the denomination for them both; and, (which is more then that) the Amorites were so famous among the Canaanites, as to give a name to all the people of the Land of Canaan, Gen. 15. 16. This Land being Jacobs by particular purchase he bequeathed it with especiall favour as a Legacie to Joseph as a portion above his brethren, as he saith, Chap. 48. vers. 22. Object. But he bought this with his money or lambes, Chap. 33. vers. 19. How then did he take it with his sword and his bow? Answ. It is not unusuall in Metaphoricall phrase to call that by the name of a sword, and a bow, which in effect and use is answerable to them now, Money is (as Solomon saith) answerable to all things, Eccles. 10. 19. it is a defence, Eccles. 7. 12. and can do as much as the sword, and the bow, thence was the saying of a publique Warrier, that no City was so strong∣ly walled, but an Asse, laden with gold, might make a breach into it; so may gold be called Artillerie, and great Ordnance, and silver may be called an hooke to take fish, and he that buyes it may be said (according to the proverbe) To catch it with a silver hooke; in like manner Jacobs silver wherewith he bought the ground, may be said to be taken with the sword, and bow; and he may use this phrase in this sense, with parti∣cular opposition to the bloody sword, and bow of his sonne•• Simeon and Levi: Or that which Jacob thus purchased might be violently invaded by the Amorite when he departed thence towards Hebron, and might by force of Armes of Jacob his sonnes and servants be recovered againe, as some conceive not without probabilitie; for though nothing of faith or life ne∣cessary to salvation be left out of the Scriptures, yet many par∣ticular actions, and occurrences are omitted in the History of both Testaments; and in this particular story of the slaughter and spoile of the Shechemites, though it be not set downe what became of the captives of women and children which were brought away by Simeon, and Levi, vers. 29. it is not unlike that many of them were by Jacob sent back to the Citie, (for he had not roome for them at home) with a proportion of the spoyle for their necessary maintenance, keeping what he thought sit to serve for a recompence of the wrong to his de∣flowred daughter.

ye have troubled me] A wicked man is a troublesome m••n, troublesome not onely to others, as Achan, Josh. 7. 25. Ahab,

1 King. 18. 18. but to himselfe, and therefore he is compared to the troubled Sea, when it cannot rest, whose waters cast up mire and dirt, Isa. 57. 20.

made me] Though with God the soule of the sonne shall not beare the iniquitie of the father, nor the father the iniquitie of the sonne, Ezek. 18. 20. with men it is usually otherwise; for the miscarriage of the children is many times imputed to the reproach of the parents, though they deserve it no more then Jacob did here; the more must their care be by good example, and education, and by constant prayer to God, for his blessing upon it, to doe their best to make them unblameable in their wayes, and free from all scandall in their lives, and conversa∣tion; this would be a comfort and credit to both sides; and the contrary a double discomfort and disgrace, to parents, and children.

stinke] (Exod. 5. 21. 1 Chron. 19. 6.) Crueltie and trea∣cherie are odious, and abominable sinnes, both in the sight of God and men, good, and bad; in the sight of the good, by whomsoever they be committed; and in the sight of the bad, if committed by any, but by themselves: for this the Popish Re∣ligion is infamous, and the infamie of it should make us keepe aloofe from the ill sent of that abomination.

I being few] That is, I and my family consisting of a small number; The dwelling of a few faithfull among many Infidels is very dangerous; such is the condition of the Protestants with the Papists who are many for one in the Kingdome of Ireland, who now have shewed themselves as treacherous, and cruell as Simeon and Levi; who not under the check of a good father Jacob, but spurred on rather by the spirit of Esau, a man of the sword, Gen. 27. 40. shew no moderation, or mercy in perse∣cution, and pursuit of those, over whom the confidence in their overmatching number makes them insult, and with more in∣tolerable Tyrannie to oppresse them; which will no doubt be a warning to our brethren, if they recover peace in that land, to be more curious in their course of life, that they may ra∣ther sweeten their reputation with pious, modest, temperate, chast, kind, and humble behaviour, then by any contrary ex∣cesses give any just cause of scandall to make them as it were to stinke and be abominable to those that live among or about them; It may be an admonition to England to use all good meanes to lessen the number of our English Papists, I meane not by putting them to the sword, for that is their way of ad∣vancing their Religion, but by driving out of Priests and Je∣suits who seduce them; and by removall of the great scandals of lewd and unlearned Ministers, by setting up godly, able, and painfull Preachers, with especiall choice of them for their gifts and parts, for those places where Papists doe most abound; by taking the children of Papists, especially their heires, from the corrupt education of their owne parents, and placing them where they may be trained up in the truth of doctrine, and holy∣nesse of life, and by other waies and meanes which the wis∣dome of the State conceiveth to be most meet to worke this effect.

V. 31. as with an harlot] The answering their father by such a question gives an echo or relish of their wrath against the Shechemites, and sheweth that they did not think themselves too rash, but mild towards them, as if they had beene more charie of their sisters chastitie, then her father; or had disliked the lewdnesse of Shechem more then he. Extremitie of passion takes notice of no meane betwixt carelesse connivence at sinne, and cruell violence against the sinner; this sheweth that yet their hearts were bloudy, though their hands were washed; and so in this passionate demand they bewray further wickednesse, to wit, imp••nitence for their bloudy fact, impatience at the just rebuke of their good minded, and much grieved father.

CHAP. XXXV.

Vers. 1. GOd said] By immediate revelation of himselfe to Jacob, whether by vision, when he was awake, or by dreame, when asleepe, it is not set downe; but howso∣ever, hereby we see that God is ready at hand to succour his in their troubles.

Bethel] That is, the house of God, where, at his going to his Uncle Laban, when he fled for feare of the threatned revenge of his brother Esau, he made a vow to God to be confirmed upon his safe returne. See Gen. 28. from vers. 19. to the end of the Chapter.

An Altar unto God, that appeared] That is, to me who appear∣ed unto thee, as Numb. 26. God speaks as if himself were a di∣stinct Person from the God to whom this Altar must be built; and thence some inferre, that God the Father commands an Al∣tar to be built to God the Son; and it is true, he being God is to be worshipped no lesse then God the Father; but though that be true, and it be a sign of a pious mind to take all good occasi∣ons to intimate the doctrine of the Trinity, and the Deity of the Son of God, yet this phrase will not serve to beare up an argu∣ment against such as are opposite to that high and hard, though Orthodox or true doctrine; since that phrase, viz. of Gods speak∣ing of himself, as in another person, is used else-where, whence no such observation can be deduced, as both in the third and fourth Commandements of the decalogue.

V. 2. Jacob said] It belongs to the head of the family to have care of those under his charge, that they serve God aright; See Gen. 18. 19. Jos. 24. 15.

to all] All must serve God in the like pure, and religious manner, therefore no toleration of any in an idolatrous religion; See Deut. 29. vers. 9, 10, 11.

with him] Besides his own houshold, he might have some of the captive Shechemites with him, Chap. 34. 29. for some it is like were sent back, his house not being of a sufficient receit for them all.

put away] (Josh. 24. 23. Judg. 10. 16. 1 Sam. 7. 3.) Whether such as were stolne by Rachel from Laban, or any taken in the spoile of Shechem, it is uncertain; but there must be no mixture of a false religion with a true; when Gods Altar is to be erected, Idolatry is to be deposed. God is too great to be served by the halves, and mans heart too little to entertain him, and Idols with him, whose rivall-ship in religion his jealousie cannot en∣dure; therefore where his Arke was set up, Dagon was thrown down, 1 Sam. 5. 4. 2 Cor. 6. 16.

strange gods] Or estranging alienating gods, because they draw the heart from the true God; or strange, because it is strange that men should be so simple as to take those for gods, which are made with hands, as Demetrius and the Idolaters of Ephesus did, Act. 19. 24. such as the Psalmist and the Prophet Jeremy deride, Jer. 10. 3, 4, 5. Psal. 115. 5. or such as are the gods of a strange people, with whom the Israelites must not hold communion, esp••∣cially in marriage, or matters of religion.

among you] Jacob had not all this while since his departure from Labans service (which was about ten years space) witting∣ly tolerated Idolatry in his houshold, for he was ignorant of Ra∣chels stealing away her fathers false gods, and confident (upon Labans curious search, and finding nothing in all his Tent••) that there was no such vanity in his family; but it is like now Rachels theft was brought to light, and it may be some new strange gods were brought into it by the Shechemite captives.

and be cleane] Outward washing is a sign of inward cleansing of the soule from the sin of Idolatry, Isa. 1. 16. which is principal∣ly required; for the outward ceremony is nothing to the inward sincerity of sorrow for sin, Joel 2. 13. This cleansing argueth the filthinesse of Idols, though made of silver and gold, and there∣fore they are to be cast away as a m••nstruous cloth with extreme detestation, saying, Get you hence, Esai. 30. 22.

change your garments] They might be changed by washing them, as Exod. 19. 10. or putting on other cloathes in stead of them. The cleansing by water, and changing of garments were both ceremonies, though yet the ceremoniall Law was not writ∣ten, it was in part practised by the Patriarchs (who in many things were to be distinguished from the Heathens) and after∣wards committed unto writing by the ministery of Moses.

V. 3. In the day of my distresse] That was at least 30. yeares before, for it was at his going to his uncle Laban; which must admonish us not to forget Gods mercy, when we are got out of misery.

V. 4. ear-rings] (Hos. 2. 13.) Which either had been abused to the Idols of Shechem, or might be easily turned to occasion of superstition, as Tablets or Agnus De••es among the Papists; their readinesse to part with the memorials of idolatry, and supersti∣tion, though of some price, condemnes the superstitious disobe∣dience of some, who though upon the command of Authority, will not part with superstitious pictures, albeit they be neither in price nor propriety to be compared with these ear-rings, or other pretious appurtenances of Idolatry, which are to be rejected with abhorring detestation, as Esai. 30. 22.

hid them] It is like that he first melted them, or otherwise defaced them, lest they should be found, and again abused to idolatry, as Moses did, Exod. 32. 20. and Hezekiah, 2 King. 18. 4.

under an oake] Idolaters had a superstitious respect unto trees, thence it was that groves were to be destroyed as monuments of Idolatry; Exod. 34. 13. Deut. 7. 5. & 12. 3. and among trees the oake was especially accompted of, as appeares, Esa. 1. 29. The Idols there buryed were the more like to lie hid, because they were superstitiously preserved from cutting downe, or dig∣ging up.

V. 5. terrour of God] (Exod. 23. 27. Josh. 2. 9. 11. 1 Sam. 11. 7. 2 Chron. 17. 10.) Jacob was afraid of the Canaanites, that they being many and his people few, they would destroy him, and his house, Chap. 34. 30. God secures him from this danger by making them to feare, of whom he was afraid. So he exerciseth a power not onely over the hands, but over the hearts of men, to make them timorous who otherwise might be most confident, and on the contrary to give them most courage who have most cause to feare.

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V. 6. Luz] See Gen. 28. 19.

V. 7. there an Altar, and called the place El-Bethel] That is, the God of Bethel; and Bethel signifieth the house of God. Of this see Annot. on Chap. 28. vers. 19. The building of an Altar here at his returne was the performance of his vow there made, as he went to his Uncle Laban, Chap. 28. vers. 22.

V. 8. Rebekahs nurse] Sent with her when she was sent with Abrahams servant to be married to Isaac, Gen. 24. 59. Her name is here called Deborah: whether she had given sucke to Rebekah or no is uncertaine; yet it seemeth she had a mo∣therly affection towards her, and not unlike she was a kinde, and carefull overseer of Jacob in his minoritie. Object. But how came she into Jacobs family in his returne from Mesopotamia, who was left with Rebekah in the Land of Canaan? Answ. Re∣bekah might be now dead, and Jacob now returned into Ca∣naan; and having lived eight yeares in it, though at some di∣stance from his parents dwelling, it is probable he might fetch (or some one for him) Deborah to his family to comfort and cherish her, as a woman of much prudence, and experience, (being now above or about 100. yeares of age) and that she might be an assistant in the government of his family, especi∣ally to keepe peace betwixt his emulous wives, and their hand∣maids; or she hearing of his returne with wives and children, and store of cattell, might come to see him of her own accord. Some of the Hebrewes say she was sent by Rebekah to Haran, to call home Jacob, and that in their returne she died in the way.

the oake of weeping] For the death of Deborah; though nei∣ther Jacob nor his family got by her life, yet they make great lamentation for her death. The affections of good people are more moved with respect to goodnesse, then to gaine.

V. 9. againe] God revealed himselfe in speciall manner to him sixe times before this. The first, Gen. 28. 13. The second, Gen. 31. 11. The third, Gen. 31. 10. which two apparitions though they be reported together, were about sixe yeares distant the one from the other. See Annot. upon those two verses. The fourth, Gen. 32. 1, 2. The fifth, Gen. 32. 24. &c. The sixth, Vers. 1. of this Chapter, and the seventh is that in this ninth verse.

V. 10. not any more Jacob] See Annot. on Chap. 32. 28.

V. 11. I am God Almightie] See Annot. on Chap. 17. 1.

multiply] (Chap. 8. 17. & 9. 1. & 28. 3. & 48. 4.) Multipli∣cation is a blessing often promised by God in favour to man; it is an ungratefull part in many to murmure at his blessing; a wicked part, to prevent it by abortion, a devillish part to de∣stroy the increase, and to make prodigall wast of mankinde, as ambitious warriers doe, who make no more scruple of slaying of a multitude of men, then a reaper to cut down a field of corne.

Kings shall come] In the promises of God touching the seed of Abraham, Isaac, and Jacob, we are to understand a spiritu∣all posteritie, as well as a carnall; so those are Abrahams chil∣dren that are true beleevers as he was, Gal. 3. 7. And godly li∣vers doing such works as he did, Joh. 8. 39. and these, as sonnes of Abraham, shall be received into happy rest, and repose in Abrahams bosome, Luk. 16. 22. Taking the Prophesie in this as well as in the other sense we may conceive it fulfilled literally and spiritually; literally in David, in Solomon, in Rehoboam, &c. who lineally descended from the loynes of Jacob; and spiritu∣ally in those Kings of the Gentiles, who first became beleeving sonnes of Abraham, Isaac, and Jacob, and then nursing fathers of the Christian Church, Isa. 49. 23.

V. 12. to thee—and to thy seed after thee] So it was said to Abraham, Gen. 17. 8. yet he was not possest of a foot of it, Act. 7. 5. viz. as a chiefe owner, but as a ••ojourner, or not as taking possession of Gods promise, for that must needs be made to Abrahams, Isaacs, and Jacobs posteritie, by warre upon the Canaanites, and victory over them by Gods assistance: yet may the Land be said to be given to Abraham, and Isaac, and Jacob, because it was given (to those that did possesse it) for their sakes; so they that fed the hungry, gave drinke to the thirsty, cloathed the naked, and visited the sicke and imprisoned, are said to do all this to our Saviour (whom they never saw) be∣cause they did it to others for his sake, Mat. 25. 40. And as in the intention of the giver, Abraham was he in whose name the ori∣ginall grant was made (so that whosoever was not of the seed of Abraham could have no right unto it, no nor all the seed of A∣braham, for Ishmael was excluded, as Esau of the seed of Isaac) so in the acceptation of the receiver, Abraham, Isaac and Jacob tooke that whereof their posterity was possessed, as if they had injoyed it themselves. Or if by the land of Canaan we understand the Canaan above, (as by the seed of Abraham, the true beleever, see Annot. on vers. 11.) we may say that to him, and his spirituall seed is that good Land given, and therefore they that are pos∣sessed of it are said to rest in the bosome of Abraham, Luke 16. 22.

V. 13. God went up] As God is said to descend when he sheweth some signe of his especiall presence below, as Chap. 11. 5. Exod. 3. 8. Numb. 11. 17. So he may be said to ascend when he withdraweth it againe, and the apparition is ended. See Chap. 17. 22. & Judg. 13. 20.

V. 14. set up a pillar] He set up one in that place about thirtie yeares before, but that was but an extemporary pile of stones, made by him alone, which by this time haply was de∣molished, or at least profaned, and therefore now he set up a new pillar.

V. 15. Bethel] Of Bethel, see Annot. on Chap. 28. 19.

V. 16. a little way to come] (2 King. 5. 19.) That is, lesse then a mile from Bethlehem, as some say that have seene it.

Ephrath] Ephrath is derived of the word Pharah signifying he hath made fruitfull, or (as some conjecture) from Ephrath the wife of Caleb, 1 Chron. 2. 19. and Bethlehem signifieth the house of bread; the Prophet Micah joynes both names together, Micah 5. 2. There was another Bethlehem in Galilee in the por∣tion of the Tribe of Zebulun, for distinction from which this is called Bethlehem of Judea, because it was in the portion of the Tribe of Judah; and in this Bethlehem was our Saviour borne, Matth. 2. 1. And he was (as some observe (as by way of fit correspondence betwixt the person and the place) the bread that came down from heaven, Joh. 6. 33.

V. 18. as her soule was in departing] The beginning of life is when the soule is united to the body upon the configuration of the parts fit for reception of it, and operation by it; and the end of it is when there is a parting of them by the soules departing from the body, which liveth while the soule is in it, 2 Sam. 1. 9. where the English hath my life, the Hebrew Naphshi, my soul, and dyeth when the soule departeth as here; and restitution to life is the returne of the soule unto that body from whence it was de∣parted, 1 King. 17. 21, 22.

for she dyed] Rachel called to her husband for children with such passionate importunitie, as if she should die of griefe if she had them not; and now she hath her desire, and dies by that meanes. How fond are many in their affections, who think there is no contentment without satisfaction to them, when it may be their greatest affliction to have them take effect? It is good to be so moderate in our wishes of all temporall comforts, as to crave them onely with condition of Gods good will and pleasure, and that with such indifferencie as to be pleased with∣out them, if he please not to bestow them.

Benjamin] Rachel gave unto her sonne a name of sorrow, Jacob liked not that because it would be too constant a motive of mourning in remembrance of the losse of his best beloved Rachel, therefore (though he permitted much to his wives in this kinde) he used his own authoritie for the change of that name and choice of a better, which is, Benjamin; whereby burying the intimation of griefe, he would beare in minde a memento of love, and professe by that name, that Benjamin for his mo∣thers sake should be as neere and deare unto him as his right hand. See Psal. 80. 17.

V. 19. buried in the way] It is not materiall where one dy∣eth, or where he is buryed; the body is not curious in what bed of dust it sleepeth; and the soule finds as well a way to heaven, or hell, from one place as another.

V. 20. pillar] Monuments and memorials of the dead are not unlawfull, but may be usefull to minde such as survive of the vertues of the deceased for their imitation, and of the hope of their happy resurrection to eternall life; But they must not be set up with too much pompe, nor out of superstition or immo∣derate affection, which sometimes produce each other; and it is not improbable that Idolatry had its beginning from memorials of the dead made for consolation of the living. See the booke of Wisdome, Chap. 14. from vers. 12. to the 23. A cleare con∣viction of the Papists, who allow that Apocryphall booke the credit and authoritie of Canonicall Scripture.

unto this day] That is the day of Moses writing this Story, which continued many yeares after this, for there is mention made of Rachels sepulcher, 1 Sam. 10. 2. which could not so well be kept in memory if the pillar remained not: the Papists take upon them to tell that this monument was made up of twelve stones in remembrance of Jacobs twelve sonnes, with a pillar like a pyramis set upon them all under the shadow of an oake; and this Adrich. delivereth upon the report of Breden∣bachius who said he saw it: and others tell the like story upon the relation of pilgrims; So Adrich. Delph. Theatr. p. 19. in Tribe Benjam. & Salian. Annal. An. mund. 2306. p. 340. col. 1. But it is like these narrations are either fained to foment super∣stitious pilgrimages, or that additionall structures were made of later times to revive and refresh the memory of Rachel, and of the deare love of Jacob towards her, both alive and dead.

V. 21. tower of Edar] That is, a thousand paces from Jeru∣salem, where the Angel appeared to the Shepherds and brought the glad tidings of the birth of our Saviour, Luk. 2. 8, &c.

V. 22. his fathers concubine] It was a great griefe to Jacob that Dinah was ravished, yet so much the lesse as she was more innocent, being, as it is like, abused by force; but this Act of Reuben and Bilhah was a sinne of greater guilt in them, because

willing (it is like) on both sides, of greater griefe to him, and of greater shame to the whole family; yet it is set downe with the silence of Jacob, or Israel (though as a father to the one, and as an husband to the other, the wrong touched him in the neerest degree) and without censure of the writer: which may teach us to take notice of the faults of religious families, rather with silent sorrow, then with clamorous reproach, if such scanda∣lous sinnes be committed among Christians, that Religion should not suffer for it; the Religion may be good though some that professe it may sometimes doe such wickednesse as is not to be named, 1 Cor. 5. 1. And this fact of Reuben teacheth that the Patriarchs were not chosen for their merits, but by Gods mercies, whose election by their faults was not changed. After this incest of his sonne, Jacob abstained no doubt from Bilhah, as David did from his defiled concu∣bines, 2 Sam. 16. 22.

Twelve] With Dinah the children of Jacob were thirteen, but women come not into the account of the Tribes; and with∣out her the Tribes (taking the two sonnes of Joseph, Ephraim and Manasseh for severall Tribes) were thirteene; but usually they are reckoned but for twelve, because those two were not the sonnes of Jacob by immediate descent, as Joseph their fa∣ther, and all his brethren were; and now the number of Ja∣cobs sonnes is made up, for after the death of Rachel he had no more.

V. 26. borne—in Padan-Aram] Not all of them, for in this Chap. it is plain that Benjamin was born where his mother died, that is, hard by Bethlehem in the Land of Canaan, where Jacob had continued for the space of eight yeares: So that we must understand these words for the greater part of Jacobs children, and indeed for all but one; See Annot. on Chap. 15. 13. And for that there needed no particular exception to be made, since that is done already by relation of the story of Benjamins birth and Rachels death in this Chapter; so that no Reader can be mistaken for want of an expresse exception of Benjamin in this verse.

V. Jacob came unto Isaac] That is, with his wives and chil∣dren, family, and furniture, wherewith God had blessed him; for it is not probable that having lived many yeares in Canaan, and not very farre distant from him, but he visited him divers times at Hebron, before he finally removed himselfe from his former habitation.

V. 28. an hundred and fourescore yeares] A longer life then any of the fathers enjoyed after him; with which, Moses willing here to close up the story of Isaac by a figure called Prolepsis, or ancicipation, brings in his full age 180. yeares, with his death, and buriall, and after makes report of things concerning his posteritie unto the 41. Chapter, which fell out when Isaac was alive, for he lived twelve yeares after his grand-child Joseph was sold into Egypt.

V. 29. gathered to his people] See Annot. on Chap. 25. vers. 8.

CHAP. XXXVI.

Vers. 1. THe generations] This genealogie declareth that Esau was blessed temporally, and that his fathers blessing, Chap. 27. 39. tooke place in temporall things. The ambiguities and seeming repugnancies in this genealogie may be briefly reconciled by these rules. First, some persons have many names, as Esau is called also Edom, in the first verse; Jacob also is called Israel, Gen. 32. 28. & 35. 21, 22. So one of Esaus wives the daughter of Ishmael is called Mabalath, Gen. 29. 9. and Bashemath, Gen. 36. 3. and Sarah is called I••ca, Chap. 11. 29. And this not onely in proper names, as in the in∣stances forementioned, but in names Nationall, as the same person is called sometimes an Hittite, Chap. 26. 34. sometimes an Hivite, vers. 20. of this Chapter; because the Hivites were the greater Nation, and comprehended also the Hittites; and sometimes an Horite, vers. 24. of this Chapter: and the rather because the one might in habitation be mingled with the other. Secondly, sometime the same name is given to severall persons, as there were two called Anah, two called Corah, three called Dish••n, or Dishan, in this Chapter. Thirdly, the grand-father is called also a father, and the grand-child (whether N••phew or Neece) a sonne or a daughter unto him, 2 King. 8. 18. 26. Fourthly, some are called sonnes of others who were not their naturall issue, but adopted children; as Amalek, whose mo∣ther was Timnah, yet is he called the sonne of Adah, vers. 12. to the one he was a naturall sonne, to the other a sonne adopted. Fifthly, some men had the names of women given unto them, as Timnah, and Aholibamah, mentioned vers. 40. 41. were cal∣led by the names of the first mothers of their nation.

V. 5. And Ah••libamah] The wives of Esau are not ranked in the order of their marriage (for the daughter of Ishmael was married to Esau after Aholibamah) it being ••ittest to name her first of whom he had least to say, and her last who gave oc∣casion by her fruitfulnesse to say the more.

V. 6. went into the countrey] That is, to another Countrey then that of Canaan, where he had dwelt; and herein appear∣eth Gods providence which causeth the wicked to give place to the godly, Esau removes thence to Mount Seir that Jacob might enjoy Canaan according to Gods promise.

from the face] This removall of Esau from Canaan is taken to be after he had dwelt in Seir, and had come thence to solem∣nize his fathers funerall, Chap. 35. vers. 29. after which time Jacob and he being upon good termes are thought to have dwelled together, untill their riches (increasing as Abrahams and Lots, Chap. 13. 6.) gave occasion of their parting; Or, it may be thus understood, that after Jacob was gone to Padan-Aram, or Mesopotamia, Esau after a time being increased in estate, and finding his father, but especially his mother, so affectionate to his brother Jacob, that he had no hope of any joy of living there, when he returned removed himselfe, with his wives, children, and estate (which he had gotten in Canaan) to dwell in mount Seir, vers. 8. a place which haply pleased him better for com∣modiousnesse of hunting, to which he was very much addicted, and where he might make himselfe more roome then as a so∣journer with his father in Canaan could be allowed him.

V. 7. For their riches] Esau being commodiously seated, and increased in riches resolved, not to remaine where he was, con∣ceiving his brothers estate and his would be too much for such a portion of Canaan as in the way of sojourning would be allot∣ted to them; such thoughts as these he might have before Ja∣cob returned, and therein might be confirmed when he saw his increase, and was reconciled unto him; and therein the affe∣ctions, and intentions of Esau, (though he minded onely his own commoditie) conduced to the accomplishment of the Di∣vine providence, which had designed Canaan for the inheritance of the posteritie of Jacob, not of him.

could not beare them] Not but that the Land of Canaan was both spatious and fruitfull enough to support, and sustain them; but they not possest of it as in their owne right, but sojourning in it, could not be supplied with scope, and compasse enough for all their cattell.

V. 9. father of] To all that descend from another in a right line he is a father, though a grand-father never so re∣mote; and to such a one the descendents in what degree soever are children; so our Saviour Christ is called the sonne of David, the sonne of Abraham, Matth. 1. vers. 1.

V. 15. Dukes] Are leaders, or chiefe Governours, or Heads of some eminent families or kindred; who joyning toge∣ther made an Aristocraticall forme of Government, that is, a Government of divers choyce and chiefe men, a governing a∣mong themselves in an equall tenour of authoritie without any King ruling over them by any absolute power, though for order sake some one might have the preeminence, as the Duke of Ve∣nice hath; such a government the Edomites had at the first, after that Kings, from them they came back to Dukes againe, all being elective and not by succession. If God dignifie them so much who are not of his houshold, how much will he honour and exalt those that are?

V. 20. which inhabited the land] That is, before Esau did there inhabit; whose posteritie by their sword made themselves roome in the Countrey, by expelling the old inhabitants thence, Deut. 2. 12. So verifying Jacobs prediction, Gen. 27. 40. to their gaine, and glory in the world; but withall it is to be noted, that Esau had married Aholibamah neece to Zibeon the third sonne of Scir, vers. 2. & 20. of this Chapter, yet for all this affi••itie, Esaus posteritie expelled their kinsmen by marriage out of their possession: There is no trust then in the alliances of wicked men; though they make marriages with one another, they will violate all lawes of affinitie and friendship for their owne advantage. See Gen. 31. v. 23, 24, 29.

V. 24. that found the mules] The word Jemim in the Heb. (as Schindler observeth, and the best Interpreters agree with him) is here, and no where else found in the whole Scripture, which makes the signification of it the more uncertaine; the Vulgar Latine turnes it Bathes, or, hot waters: the most and best Divines take it for Mules, and that his finding them out was by an experiment of his owne, causing a mixture of an asse and a mare, whence mules are ingendred, who can ingender nothing; this did Anah, who not contented with those kinds of beasts which God had created found out the monstrous generation of mules, betweene the asse and the ma••e, which as an enormitie against nature the Lord forbiddeth, not only in that, but in any other kind, Levit. 19. 19.

V. 31. before there reigned any king] The posteritie of Esau was advanced sooner to royall dignitie then the posteritie of Jacob, which in the Egyptian servitude were under a rod of Iron, while Esaus off-spring swaid a golden Scepter. The wic∣ked rise up suddenly to honour, and perish as quickly; but the inheritance of the children of God continueth for ever, Psal. 102. 28. But how could Moses write this since the Israelites had

no Kings in his time; this he might write by the Spirit of Pro∣phecie, for he prophecieth of the peoples desire of a King, and gives rules both concerning his choice and his carriage, Deut. 17. 14, 15.

V. 33. Jobab] Many of the Ancients hold this to be that Job of whose patience there is an history, but the words differ much in the Hebrew writing, for this Jobab beginneth with Jod, but Job of Whom the Book is written beginneth with Aleph, and is called Job, or Jiob, never Jobab in the Hebrew Text.

Bozra] A famous Citie of Idumea not farre distant from the Citie Teman. See Amos 1. 12. which is brought in allego∣rically in the Prophecie of Christ by the Prophet Isaiah, Chap. 63. vers. 1.

V. 34. the land of Temani] Heb. of the Temanite. The whole South Countrey of Idumea, so called from the Citie Teman the Metropolis of Idumea, and the Princes Palace, situated on Mount Seir; which Citie might be so named from Teman the eldest sonne of Eliphaz, vers. 11. 15. and hence it is probable that Eliphaz one of Jobs visitants was called a Temanite, Job 2. vers. 11.

V. 37. Rehoboth] Which is a Citie situate by the River Euphrates, built by Nimrod, Gen. 10. 11. Some say this is ano∣ther Rehoboth from that noted in the place forecited, and that it is dishinguished from it by the mention of the River; but the matter is somewhat uncertaine, and of no great weight.

V. 40. the names of the Dukes] From Kings they come down to Dukes againe, God having a power to advance, and depose Principalities; to set up, and pull downe, and to change not onely the Governours, but the manner of government as he pleaseth; for whose succession two hundred years or therea∣bouts (the length of Edoms regiment limited with Moses death, as by some it is) will be found too little, but after the govern∣ment of Dukes Moses reckons eight Kings, and after them eleven Dukes again: See 1 Chron. 1. 51. for the King of Edom (it may be) he was degraded to a Dukedome, because of his hard hearted usage of his brother Israel returning out of Egypt, Num. 20. 14. 20. To which the Answer may be, that though the Kings succeeded one another, the eleven Dukes might be con∣temporaries all at once; or if they be accounted in successiō, Mo∣ses by the Spirit of Prophecie, as well foretels their names, and dignities which did succeed when he was dead, as reports precedent matters for many hundred yeares before his birth. To this may be added a third answer (which is yet not to be pre∣ferred before the former) viz. that this might be inserted by some such authour as made up the story of the book of Deute∣ronomie from the fifth verse to the end of the Chapter.

V. 43. father of the Edomites] Or, of Edom, that is, of that race or off-spring which hath its Originall from Esaus loines: for all the descendents beare the name of their principall pro∣genitor, though many degrees distant from him, because that virtually they were contained in him, else they could not have been derived from him; so the Jews many hundred years after Jacobs decease are called Israel, or the children of Israel; where∣by we are directed from the condition of the one, to look both forward and backward to the condition of the other, and to ob∣serve how Gods promises, or threats given out with reference to their mutuall relations, are made good upon them in succeed∣ing ages: and withall the name of Edom (being given Esau by occasion of his parting with his birthright for a messe of red pottage, for which he is condemned as a profane person, and thrice repeated in this Chapter as an addition to the name of Esau) is to be taken as a brand of perpetuall reproch upon him; as Jeroboam the sonne of Nebat with this addition, which made Israel to sinne, 1 King. 16. 26. & Chap 22. vers. 25. 2 King. 3. 3. and elsewhere.

CHAP. XXXVII.

Vers. 1. IN the land] The land named was Canaan, the place in particular not named was Hebron.

V. 2. generations] (Chap. 5. 1. & 36. 1.) That is, the story of such things as came to him, and his family with reference unto the generation, or catalogue of his Issue set down before, Chap. 35. with the interposition of the generations of Esau, Chap. 36. to shew by way of comparison the different condi∣tion of Gods Church, and children, and of the families of the wicked.

seventeene yeares old] Some Popish Translators say, sixteene yeares old, a manifest swerving from the Hebrew Text, and with it fron the Greek Seventy; from which some eminent Pa∣pists pretend a secret instinct of the Spirit in the Authour of that Translation, which is a glosse more corrupt then their Text; for if Joseph were seventeen, he was sixteen in truth of story though not of interpretation; but it can be no way true that Gods Spirit would correct in a Translation that which it had dictated in the Originall.

with the sonnes of Bilhah, and] The sonnes of the hand∣maids, (it seemeth) were sorted together, and with them Jo∣seph, because his mother Rachel was now dead, and he envyed perhaps by Leah, for his mothers sake; and by her sonnes, be∣cause he was the darling of his father; therefore Jacob for pre∣servation of peace divided (as it is probable) both his wo∣men, children, and cattell into two companies; in the one was Leah, her sixe children, and a great part of his flock with them; in the other the handmaids, their children and Joseph with them; where Jacob might expect more safetie, because there lesse envie would follow the love of his father, or the preemi∣nence which that might produce on Josephs behalfe.

his fathers wives] Not properly so called, for Bilhah, Chap. 35. vers. 22. is called a concubine; yet they above others might be called wives, because their sonnes shared in the inheritance in the Land of Canaan with the sonnes of Rachel and Leah who were wives in a proper sense. See the difference betwixt a wife and a concubine, in Annot. on Chap. 22. vers. 24.

their evill report] Which is thought to be some injurious usage or carriage towards Joseph; yet it may be besides that the sonnes of Bilhah and Zilpah mis-behaved themselves, and raised an ill report upon the family of Jacob by their criminall con∣versation, which if it were such as some have imagined, was most abominable, Joseph observing it with dislike acquaints his father with it, that by him they may be reclaimed from their evill courses; wherein he doth the office of a good sonne, and brother, to his father, and brethren, and acquitteth his own soule from all guilt that might have been contracted by his silence.

V. 3. more then all] That is, more then any of them all.

the sonne of his old age] (Gen. 44. 20.) He was 91. yeares old at the birth of Joseph; now that parents love their young children better then the elder, there may be many reasons, a•• First, to be parents in old age argueth the continuance of Gods blessing, and of their good and strong constitution, when it was most like to faile for ever. Secondly, they more value such an issue, because they exspect no more of that kinde, and that makes it more deare because more rare. Object. But Benjamin was younger. Sol. First, this is to be understood in respect of his elder brethren; and for Benjamin he was not yet come to any proofe to gaine so much of his fathers affection. Thirdly, in the youngest they looke that the memory should hold out longest, and naturall affection gaineth strength in its course, so that the further it goeth the stronger it groweth. Fourthly, the young children are commonly more conversant with old men, since they keepe home, whereas the bigger children are much abroad. Fifthly, their innocency breeds acceptation without exception, whereas the elder children commit faults, it may be crimes, (as Reuben did, Gen. 35. 22.) to grieve the hearts of their pa∣rents, and shorten their lives. Sixthly, Old fathers decline to∣wards the infirmitie of young children, (as the Proverbe hath it, once a man, and twice a child) and are commonly more ten∣der, and kinde to those who are by their tendernesse more apt to be exposed to injuries by others. Object. But Benjamin he was younger then Joseph, and so was he also son of Jacobs elder age. Answ. True, there was somewhat there besides the reasons here alleadged which made Joseph so beloved of Jacob; as that he was the long desired issue of his beloved mother Rachel, and her first borne that tooke away the great griefe of her former bar∣rennesse, and left no matter of mis-hap behind to afflict the heart of the father, as the birth of Benjamin, with the death of his mother had done, and he was beautifull like her; and cer∣tainly, there appeared in young Joseph the presages of very ver∣tuous acts, and employments of great importance.

a coat of many colours] (2 Sam. 13. 18.) Or, pi••ces; And it might be both, wherein both pieces and colours were so ming∣led, as might make most for delight and decencie in the eye: the Greek word Poikilon, used by the Lxx. and the other Greek word Polymita, by the Latines, sound both to the same sense, the one signifieth varied, the other varied in particular by pieces of severall colours. This coat is here mentioned both as an Ar∣gument of Jacobs love to Joseph, and as an occasion of his bro∣thers hate, and a colour and cover for their bloody plot from the eyes of their father. Some curiously inquire concerning the matter of Josephs coat, whether it were silke, or of divers kinds of threads, (which afterward was forbidden by the Law to be made of linen and woollen, Levit. 19. 19.) and concerning the making of it, whether it were long, or with sleeves or no; but as there is no need of such nicetie, so can there be no good satis∣faction given unto it. It is of more use to note that as Jacob loved him better, so he shewed his love unto him by such out∣ward signes, as set him out unto his brethren as an object of en∣vie: it had been better Jacob had loved him more, and shewed it lesse; it is a part of prudence in parents, so to governe their affections, or themselves in the expression of them, that they give no cause of grudge, or malignant emulation among their children, Eph. 6. 4.

V. 4. hated him] Many things met together to make Joseph

maligned of his brethren, as his fathers favour, which in his gay coate was an eye-fore to their envious lookes; his com∣plaint of his brethren, and after this his dream raised their ha∣tred to a great height, vers. 5, 8, &c.

could not speake peaceably] Wherein appeares the power of humane corruption, which is too stubborne to be held in by any bond, either of Religion, or nature; those that are very bad cannot so much overrule their naughty hearts, as to permit a good word to come out of their lips, Matth. 12. 23. an evidence against the opinion of the power of free-will in matter of moralitie.

V. 5. dreamed] Of Dreames, see Annot. on Chap. 20. 3. & on Chap. 31. vers. 24.

V. 7. Obeisance to my sheafe] This was but a dreame, the dreame of a child, but in the dreame was a mystery; and the meaning of it was that Josephs brethren should bow down to him, as their sheaves seemed to doe to his sheafe; if this had beene acted in the field it would have beene matter of amaze∣ment to them all; but then the providence of God in ordering the various affections, passions, and passages of his brethren to∣wards him had not beene so manifest, nor his advancement so strange, and above their expectation, as when the presage was but a dreame, and that but Josephs owne dreame related of and by himselfe.

V. 9. Behold, the Sunne and Moone] See Annot on vers. 10.

did obeisance] It was twice revealed to him, how he should be honoured, but he hath no revelation how he should be hum∣bled, for God meant to bring this about by waies unknowne both to Joseph, his father, and brethren; when God reveales himselfe to any, he doth it with stint and limitation; the light he giveth unto them being like that of a dark-lanterne, which may be shut, and opened by severall acts of illumination; so that neither the Prophets, nor Apostles knew any more of Gods secret counsel, then he was pleased by particular informations to impart unto them; for this purpose compare 2 King. 5. 26. with 2 King. 4. 27. And Act. 5. 3. with Act. 10. 17. 21.

V. 10. his father rebuked him] Partly in ignorance whence the dreame came, and how it was to be accomplished; and partly in wisdome, and good will to Joseph, whom he would not have by this meanes become more hated of his brethren.

shall I and thy mother, &c.] Jacob takes himselfe to be meant by the Sunne, his wife by the Moone, and his sonnes by the Starres, according to the promise made to his grandfather A∣braham, Gen. 22. 27. wherein he takes notice of his owne pre∣eminence above his wife in the comparison; But though Jo∣sephs brethren did most humble homage unto him, Gen. 42. 6. did his father doe so too? if he did, his mother could not, for she died before in travaile with Benjamin. Answ. First, for his father; though that be not expresly written of him, yet be∣fore he was made knowne unto him as his sonne, he had him in the estimation and honour of a Viceroy, or Deputie of a great King, and therefore did Josephs brethren call their father his servant, and with that word in their mouthes bowed their heads and made obeisance, Gen. 43. 28. And when Jacob came into Egypt, it is not to be doubted but he gave him respect according to the dignitie of his place; and if Rachel were dead at this time, (which some denie) the words of Joseph might as to her seeme to sound like an idle dreame: Or, the mother of the familie, who was unto Jacob as the Moone to the Sunne, might, when she came with Jacob her husband, doe homage unto him, albeit it be not expressed.

V. 11. observed the saying] (Luk. 2. 19.) He thought there was somewhat extraordinary in it, and though he knew not what it was, he set his mind to observe it.

V. 13. I will send] This was a good while after his brethren had expressed their envy against him, and by this time he hoped it was appeased.

V. 14. whether it be well] Heb. peace. Peace is a compen∣dium of all prosperitie, even the prosperitie of Warre is called Peace, 2 Sam. 11. 7. Text and Margine; as on the contrarie Warre is the Master of all miseries. See Annot. on Chap. 29. vers. 6.

to Shechem] Which was from Hebron where his Father was, (as some compute the distance) sixtie English miles, (as others) eighteene leagues, which wants not much of that measure; those that were rich in cattell, to have them well pastured were faine to keepe them many times at great distance; when La∣ban by Gods blessing upon Jacobs faithfull service was en∣riched, his flocks were sometimes fed at the distance of three dayes journey, Gen. 30. 36. Quest. But how durst Jacob trust his children, and his cattell in that place where his sonnes had committed such cruell revenge upon the Shechemites? and how durst he adventure his darling Joseph upon such a journey alone? Answ. For the first, though his sonnes had gotten them a title to Shechem by the sword, God gave Jacob a peaceable posses∣sion of it by an admirable over-awing of the people in those parts, for the terrour of God fell upon the Cities round about, Gen. 35. 5. and by that or Gods protection otherwise, he hoped his Joseph would be safe, though sent alone, as himselfe had beene, when he travelled a single wayfaring man a farre longer journey, Gen. Chap. 28.

V. 17. Dothan] Dothan (as some write) is as farre distant from Shechem, as Shechem from Hebron; others reckon them to be about eight miles asunder, but if it were no more, yet added to the former journey it was a great way, and Josephs readinesse to take the paines to doe more then his father did command him, following to the full rather what he meant then what he bad him doe, is a commendable example of child-like obe∣dience to his father, and might have beene an occasion of great benevolence from his brethren, if they had not beene prepa∣pared with the prejudice of precedent envy, and malice, to re∣quite his good with their evill. In this place (yet not a Citie) was afterwards a Citie built called by that name, 2 King. 6. 13.

V. 18. conspired] The Holy Ghost covereth not mens faults, as the vaine Writers which make vice vertue.

to slay him] To lay him in a dead sleepe, so that he should never dreame againe; In this was Joseph a Type of Christ conspired against by those, whom he came to visit, Luk. 20. vers. 14.

V. 19. this dreamer] Heb. master of dreames. See Annot. on Chap. 14. vers. 13. They give him this nickname in scorne, as the manner of ill minded men is to set termes of reproach upon the Religio••s; so Christ was called a Galilean in derision by Julian; the Apostle Paul a Babler by profane Philosophers, Act. 17. 18. This age abounds with such abusive appellations cast upon the best Christians, by such as are of an hereticall Re∣ligion, or of no Religion at all; the practice of this kind of contumelie is ancient, and the patience under it as ancient; which may make us both to looke for it, and make light of it.

V. 20. pit] The Hebrew word Bor, signifieth sometimes a cisterne, or any receptacle of water which hath no spring to feed it, and so is sometimes dry; the Hebrew Scholiast makes the difference betwixt Beer and Bor, the former, saith he, signifieth a Pit, or Well onely digged; the other the same when it is built up about with stones or other materials.

V. 20. we will say some evill beast] To unnaturall crueltie, they purpose to adde an act of inhumanitie to kill him, for whose safetie they should hazard their own lives; and being killed, not to vouchsafe him a buriall; and to both these a pro∣bable lye to cover the matter, they will impute their bloody fact to wild beasts; a lye like enough to be beleeved by that we read, 1 King. 13. & 2 King. 2. 24. they would doe a brutish act, but would not own it; How much better is it to be reputed a mur∣derer, and to be none, as Paul was, Act. 28. 4. then to be one indeed, and lay the blame upon another, whether man, or beast, as these would doe?

V. 22. to deliver him] Reuben his halfe brother the eldest sonne of Jacob by Leah perswades them not to slay him, but to cast him into some dry pit; whence his meaning was to fetch him out, and to returne him safe unto his father; he made no scruple to pollute his fathers bed with incest, Gen. 35. 22. ye•• he makes a conscience of being defiled with his brothers blood: and it may be he is the more desirous to redeeme the guilt of his lust with a gratefull office to his father, and to regaine his love. How corrupt is this Church in the Patriarch Jacobs fami∣ly, when most of his sonnes are tainted with the hainous sinnes of incest, or murder in intent, and indeavour, though not in deed? for they were innocent in fact, but against their wils.

V. 24. into a pit] Their hypocrisie appeared in this, that they feared man more then God; and thought it was not mur∣der, if they shed not his blood, or cared not though it were, while they had an excuse to cover their fault.

V. 25. sate down] Here is not a word how Joseph tooke the matter at his brethrens hands, nor what he said to save him∣selfe; yet it is plaine by the confession of his brethren among themselves (when they saw themselves entangled by their own fault) that he besought them in the anguish of his soule to spare him; but they would not heare, Chap. 42. 21. whence we may be directed to supply the sense of a doubtfull place with such additions as in probabilitie of reason are sutable to it.

to eat] They refreshed themselves, or it may be feasted, be∣cause now they were freed from their dreaming brother; their consciences were asleepe, as Jonah was in the side of the ship, Jonah 1. 5. so they make much of themselves, and little regard the afflictions of Joseph, Amos 6. 6.

to eat bread] An usuall phrase in Scripture for the sustenance of man, which is put many times for a full meale with varietie of meats, Exod. 18. 12.

Gilead] Which was the way from Arabia to Dothan, and Dothan the way thence into Egypt.

V. 26. what profit] It would be a strong bridle of restraint from sinne, if we would but pose our selves with the question of profit, What shall we get to gaine the good will of men, and lose the love of God? what ease will it be to our minds to sacrifice innocent blood to our wrath, and when that is allayed, to raise a t••mpest of anguish, and feare, in our own consciences?

what profit to winne the whole world and lose our own souls? Matth. 16. 26. see Rom. 6. 21.

and conceale his blood] Conceale it from men, when it will cry to God for vengeance against us, Gen. 4. 10. Job 16. 18.

V. 27. sell him] Men, especially captives taken in warre, were in many countreys sold upon a price, as cattell were, and therefore the servant is called the masters money, Exod. 21. 21. and because he was his money, if he corrected him so cruelly that he dyed within a day or two after, his master was not to be punished for it. See the place forecited. In after times such as were taken in warre, and might in warre have been killed, re∣mained in the power of their Saviours (for so are men some∣times called, 2 King. 13. 5. Nehem. 9. 27.) for their lives, and for all hard usages on this side death; but against this tyranny, especially among Christians, there have been many both Eccle∣siasticall, and secular prohibitions, as against a practice both irreligious, and inhumane.

V. 28. Ishmaelites] It seemes uncertaine whether Joseph were sold to the Ishmaelites, or Midianites, for Vers. 25. 27. and in this verse, & Chap. 39. 1. the Ishmaelites are named for that purpose, and in this verse also, and vers. 36. the Midianites: the like change or confusion of the names of the Ishmaelites, and Midianites may be observed, Judg. 8. vers. 24. 26. 28. and the reason may be, because though they were a distinct people in their Originall, (for the Ishmaelites came of Ishmael, the sonne of Abraham by Hagar, Chap. 15. 6. The Midianites of Midian his sonne also, but by Keturah, Chap. 25. vers. 2.) yet they were a mixed people for a good part of them in their habitations (the Midianites living in the countrey of the Ishmaelites, and exerci∣sing the trade of Merchandise among them) and therefore the Chaldeans call them both together, Arabians (that is) a mixed people; coming of the Hebrew root Ghnarab, which signifieth to be mixed; and for the particular of selling of Joseph we may conceive that the Ishmaelites bought him, and such Merchants as were (though by their dwelling and commerce mingled with the posteritie of Ishmael) by descent sprung from Midian the sonne of Keturah; and that here Ishmaelites and Midianites must be two names of the same persons is plaine by the comparison of this verse with the last of this Chapter, where it is said, the Midianites sold him to Potiphar, and in the first verse of 39. Chapter, it is said, that Potiphar bought him of the hand of the Ishmaelites, to which agreeth that which is said in this place.

twentie pieces of silver] In this againe was Joseph a type of Christ, Joseph is sold by those of the twelve, who should have been more affectionate and faithfull to him then any other; so Christ was sold by one of the twelve chosen for especiall ser∣vice, and fidelitie; and as Joseph was passed over from hand to hand, from his brethren to the Ishmaelites, from them to Poti∣phar, so was Christ delivered over from hand to hand, Luk. 23. 7. Joseph was sold for twentie pieces of silver, & Christ but for ten more; and though there were no comparison betwixt the worth of the wares and the price; for Christ was infinitely more ex∣cellent then Joseph, (though of a meere man he was of great worth, and renowne) yet they that bought Joseph had the bet∣ter bargaine, for they were preserved by their purchase, but they (at least some of them,) that bought Christ, bought a stumbling stone, or rocke of ruine to themselves; to whom may be ap∣plyed that speech of his; Whosoever shall fall on this stone shall be broken, but on whom soever it shall fall it will grind him to powder, Matth. 21. 44. and though Joseph were sold (in the intent of those that sold him) to save his life, and in the purpose of Gods providence to be a meanes to save others from famishing to death, and Christ were bought with a mind to murder him, yet he saved many more by his death (which was the ayme of the Divine decree for mans redemption) then Joseph by his life; and in this respect Gods providence might set the sale of the antitype Christ upon an higher price, then that of Joseph his type, or figure.

V. 29. and he rent his cloathes] Reuben having carefull thoughts to deliver Joseph out of danger went some way about (to shun the suspition of his brethren) that he might take him out of the pit; before he came thither, sale and delivery was made of Joseph to the Ishmaelites, whereupon he returned with much anguish of heart, and extreamitie of passion, rent his cloathes, and often made the expression of a troubled spirit, and a signe and testimony of heartie sorrow: which manner was ta∣ken up, no doubt, at first by extreamitie of passion, without any regard to the decency of whole apparell, or damage by tearing them, and afterwards from the example of some eminent per∣sons drawne into common practice; for so it seemes to be, Numb. 14. 6. 2 Sam. 1. 2. & Chap. 13. 19. 1 Kings 21. 27. 2 King. 6. 30. & 19. 1. Ezra 9. 3. Job 1. 20. & 2. 12. Esther 4. 1. Joel 2. 13. and from practice it was sometimes put into precept, as 2 Sam. 3. 31.

V. 30. The child is not] He cals him a child though seven∣teene yeeres of age, because himselfe was eldest of all, and Jo∣seph the youngest but one: See Annot. on Chap. 22. vers. 5. and he saith, he is not, that is, not there, viz. in the Pit, or not at all; for that is the speech used for one that is dead, or so reputed, Gen. 42. 13. 36. Jer. 31. 15. Matth. 2. 18.

and I, whither shall I goe?] He thought some mischiefe had befallen him, because he could not find him, and feared his fa∣ther would most require account of him at his hands, because he was the eldest; and that he would take it the worse from him, as being prepared for a misconceit by reason of the offence at his former evill act with Bilhah his Concubine, Chap. 35. 22. thence is he in great perplexitie, as not knowing what to doe, or whither to goe.

V. 32. and they brought it] In the beginning of this verse it is said, the brethren of Joseph sent his coat, and presently after, they brought it; in the word sent, there is to be understood mes∣sengers, and those messengers are they that brought it.

V. 33. an evill beast hath devoured him] The bloody coat makes Jacob take the matter just as the conspirators had plot∣ted it; but thereby both are deceived; they, who thought their bloudy hypocrisie was sufficiently covered with Josephs coat; and he, who thought his Joseph was unrecoverably lost.

V. 34. rent his clothes] See Annot. on vers. 29.

put on sackcloth] This is here first mentioned; a ceremonie of sorrow (among the Eastern people) and used among the Re∣ligious also before the giving of the Ceremoniall Law; and was afterwards taken into ordinary practice (as the renting of the clothes before mentioned.) See 2 Sam. 3. 31. 1 King. 20. 31. & 21. 27. 2 King. 19. 1. Neh. 9. 1. Esth 4. 2. Psal. 30. 11. & 35. 13. Lam. 2. 10. Joel 1. 13. Jonah 3. 5. Matth. 11. 21.

V. 34. and mourned for his sonne] There was more cause to mourne for the wickednesse of his sonnes, that were alive, if he had knowne what they had done, then for Joseph if he had beene dead; for if wild beasts had devoured his body, that is to the soule but as a garment to it; but with this difference, that though the garment may be cut, or pierced, or torne with the body, or the body may be wounded the garment kept whole, yet the soule can never be harmed by any outward vio∣lence; for the wounds of the body are but out-lets of the soule of the just to a state of libertie and safetie; so that they, that sorrow overmuch for the death of their holy friends, are as Ja∣cob washing the bloudy coat of his sonne with his teares, when his body was rescued out of deadly danger.

V. 35. And all his sonnes] They that had their hearts and hands deepest in the plot that did so afflict their father, pretend a sympathie of sorrow with him, and a desire to minister com∣fort unto him; thus they increase their owne sin by hypocrisie, while they make offer of lessening his sorrow by compassion.

and all his daughters] That is, Dinah with his sonnes wives, for he had no daughters of his owne but Dinah, nor were his sonnes of age to have children (who being Jacobs grandchil∣dren might be called his daughters, see Chap. 31. vers. 43.) to comfort him; for his eldest sonne being not above twenty five yeares old, it was not like that any child of his, or any of the rest were now of sufficient age to be his comforters.

I will goe downe] Jacob was so passionately affected with the conceit of his sonnes untimely death, that by sorrow he is like to hasten his owne; and carried with the tyde of his di∣stemper beyond himselfe, he both refuseth all comfort, and re∣solveth to carry his griefe to his grave. He was perhaps too fond in his love to Joseph, and now he smarts for it, as David did for doting upon Absolom: 2 Sam. 18. v. 33 The excesse of one affe∣ction (the case being changed) turneth to the excesse of another; in both the best may offend, and therefore all must watch more carefully over their hearts, that their passions grow not too wild to be governed with grace, and reason.

grave] The word Sheol here used and Englished the grave, signifieth generally the state of the dead, without any reference to paine, or anguish, as Psal. 30. 3. Isa. 38. 18, 19. and in many other places, especially in this place where Jacob, when he con∣ceived that Joseph was killed, rent his clothes and refused com∣fort, saying, I will goe downe into the grave unto my sonne mourn∣ing; for by the grave he could not mean a place digged below in the earth, for he thought he was devoured and torn in pieces, by some evill beast, vers. 33. much lesse that he was gone to hell, the place of the damned, because he was a good child, and had evident signes of the favour of God towards him; and par∣ticularly it is taken for a low place in the earth, and that either shallower, as the grave, Prov. 30. 16. or deeper, as that de∣vouring gulfe which swallowed Core, and his company, Numb. 16. 33. or for the place and state of the damned, where they are shut up to suffer torment without mitigation or end. The Popish Divines in their annotations upon this place find fault with our Translation for the word grave, and would faine have it be beleeved, that because Jacob thought his sonne went not into the grave, and meant not himselfe to goe to hell, that Lim∣bus is the place meant by Sheol, a place bordering upon hell, where they must meet and where there is no paine; and some of them deny the word Sheol to be any where in Scripture taken for the grave; but others of them confesse it is frequently so taken. We may take the word Sheol then here for the grave, or

state of the dead, out of commerce with the living; and if the Papists will have the word Sheol to signifie either hell, or some state of the dead next above it, and neere unto it, as Limbus Patrum, or Purgatorie, what will they say of the sheep and oxen and tents which in the sixteenth of Numbers, vers. 33. went downe in the pit? in the Originall the word is Sheol; sure sheep and oxen, &c. went not to Hell, or Limbus.

V. 36. And the Midianites sold him] See Annot. on v. 28.

an officer] The word in the Originall is an Eunuch, that is, a gelded man, Isa. 56. vers. 3, 4. but it is not like that Potiphar was so, for he had a wife, Gen. 39. 9. And some say a daughter also married to Joseph, but that is an errour: See Annot. on Chap. 41. vers. 45. And because Eunuches were Chamber∣laines to the Kings women, Esth. 2. 3. and consequently Cour∣tiers, and those Courtiers employed sometimes in other offices, the name Eunuch came to be a name of Court honour, or of∣fice, and so to be given to some who were perfect men and not gelded, as Eunuches were; such a one might Potiphar be in this place.

captaine of the guard] According to the Hebrew (as the Mar∣ginall reading hath it) it is one who is chiefe of the slaughtermen; and the word put for a slaughter-man, is sometimes taken for a cook, as 1 Sam. 9. 23. because the same man many times killed the meat he dressed, and in some places the Butchers office and the Cooks met in one, the slaughter-house being a neere neighbour to the kitchin; in this place it may be a Captain of the guard, or fence; the Greeke word Magirenein, which properly is to play the Cooke, is used for to kill, and from killing of beasts and fowles, &c. it is made a Military word and put for killing of men: in this place the words rendred captaine of the guard, may be a Provost Marshall, or, chiefe Marshall, so it is in the Marg∣variat. in 2 King. 25. 8. or such a one as was of chief Authority over the custodie of malefactors, and was to see execution done upon them, when they were to be put to death, as a Sheriffe with us. He was fitly disposed of by the Divine providence, that of a sonne being made a slave by his brethren, he might by his Mistresses love, and hate (for he had both by turnes,) and by his Masters jealousie and authoritie be made a prisoner, and of a prisoner a Ruler, that the goodnesse of God might appeare more powerfull then the wickednesse of men; (whereof in Jo∣sephs case there is cleare evidence, for his honour was many∣fold more then his humbling, for he was in a contemptible con∣dition but thirteene yeares, and fourescore yeares in an ho∣nourable estate) and that his children might have faith for the fulfilling of his prophecies, and promises, not onely without the helpes of humane meanes, but against them.

CHAP. XXXVIII.

Vers. 1. AT that time] Part of the story in this Chapter fell out after the selling of Joseph into Egypt, but that part concerning Judahs marriage was before; Some take the words [at that time] in respect of his taking of a wife, for the time betwixt Josephs selling into Egypt, and Jacobs sending for to sojourne there; (which was twenty three yeares (or as some reckon twentie two) as may be gathered by comparison of Chap. 37. 2. & 41. 46.) and at the beginning of that account they conceive that Judah married the daughter of Shuah the Canaanite, for otherwise the story of Joseph may seeme ab∣ruptly to be left off and that of Judah to be unseasonably brought in: and secondly, they say that at that time when Jo∣seph was sold into Egypt Judah dwelt in the presence of his bre∣thren, and therefore it is likely that after this he made his choice of a Canaanitish confort: but neither of these reasons are convincing, for Judahs story might be brought in in this place because of the dignitie of his Tribe by the descent of Christ from him and Thamar according to that which is here reported of them, and because the most of these matters con∣cerning him and his sons had their course in the time prefixed; and for that which is said of Judahs dwelling in the presence of his brethren, it will not inferre such a strict residence at home but that he might make a visit to a friend else-where, and there might see, and like, and steale an unmeet match with the daughter of a Canaanite. Therefore this notwithstanding the story of Judah may have its entrance before the selling of Jo∣seph, and yet might be brought in here because the greater part of it followed after; and so at that time must be understood in some larger latitude, and be referred to the time of Jacobs con∣tinuance in Canaan, after his departure out of Mesopotamia; as it is set downe, Chap. 37. vers. 1. and accounting the time by the story of Joseph being seventeene yeares old when he was sold, and Judah being about twenty one yeares of age, seven yeares before that, that is, at fourteene yeares old he married, and in the three yeares next ensuing had three sonnes succes∣sively one after another, viz. Er. Onan, and Shelah; when Er his eldest sonne was about foureteene yeares of age he married him to Thamar, and Er for his wickednesse being smitten dead by God he gives Thamar to his second sonne Onan to raise up seed unto his eldest brother, who doing as wickedly, God doth as justly by him, and so he cutteth off him also; she then ex∣pecting the third sonne for the same reason that she had the se∣cond, and disappointed of her desire, in the disguise of an Har∣lot is used like an harlot by her father in law Judah, (who was now about thirtie yeares of age) by him she was mother of twinnes Pharez, and Zarah; Pharez being married at foure∣teene yeares old (as Er his elder brother, and father were) be∣gat Hezron the same yeare, and the yeare after he begat Hamul, that yeare went Jacob into Egypt, and carried those two little ones with him in the fourtieth yeare of Josephs age; so that for the most of the story of this Chapter we may take the words at that time, or, in that time, for the time after the selling of Jo∣seph into Egypt, onely Judahs marriage (as the ground of the ensuing passages) is related here, though it fell out before, be∣cause it was fit to mention things so coherent, together; all the story besides happened after the selling of Joseph into Egypt, and so the whole is most fitly set downe as one continued story in this place. The marriage of Judah, Er, and Pharez, at foure∣teene yeares old, especially Judah his begetting of Er, and Pha∣rez his begetting of Hezron and Hamul about that age (and so it must be by computation of time, else they could not have beene borne to be brought with Jacob into Egypt, as they were, Gen. 46. 12.) may seeme somewhat strange; and so are many things in Scripture, yea in the narration of this Chapter, yet it is not improbable, because in very many of that age there is a natu∣rall abilitie for that purpose, and there wants not instances of some who were fathers sooner then at foureteene, as Ahaz was when he begat Hezekiah which is plaine by comparison of 2 Kin. 16. 2. & 2 King. 18. 2. & 17. 1. and Doctor Rivet in his exercitation on this place out of Scaliger relates a story of one, who was under twelve yeares of age when he begat a child; but no doubt but there are divers instances of such early fruit∣fulnesse, as at fourteene, and might be more if men were usual∣ly married at that age.

Judah went] Judah is singled out in this story from the rest of his brethren, and brought in with Thamar, because of these two (though wickedly made one) the holy Child Jesus was to be descended, according to his pedegree, Matth. 1.

Adullamite] That is, one of the Citie of Adullam, called also Odollam, which in the division of Canaan fell to the Tribe of Judah: See Josh. 12. 15. & Chap. 15. 35. situate in a lower part of the Countrey, where his father dwelt, and therefore he is said to goe downe thither; David made an escape from Achish King of Gath, and betooke him to a Cave there, 1 Sam. 22. vers. 1.

V. 2. saw there a daughter of a certaine Canaanite] He was but a raw youth about fourteene yeares old, and he tooke a wife by sense, not by reason, or religion; for both would have directed him to have made his choyce by his fathers advice, who would never have consented to match an Israelite with a Canaanite; such mixed marriages of the blessed and accursed seed being forbidden, first by his grandfather, Gen. 24. 3. and after by his father, Gen. 28. 1.

whose name was Shuah] This was not the name of Judahs wife, but of her father, as the Hebrew Text importeth by the Gender, and as it plainly appeareth, vers. 12.

V. 3. and he called his name] Of these three sonnes the first had his name given by his father, the two latter by their mo∣ther; the one it is like by licence, the other by the absence of her husband; for the authoritie of giving names is principally the mans, and the time of imposition was most anciently at the birth, afterwards at the time of circumcision of the child, Chap. 21. 3, 4. & Luk. 2. 21.

V. 5. he was at Chezib] That is, Judah was at Chezib, ano∣ther Citie of Canaan, (not farre from Adullam) which some conceive to be the same which is called Achzib, Josh. 15. 44.

V. 6. Judah tooke a wife for] Now Judah hath a sonne h•• useth his owne right to dispose of him in marriage, and thereby sheweth the wrong he did unto his father, in marrying himselfe without his consent; children many times use their parents so, as they would not be used themselves by their children, when they have them; it would make them more apprehensive of their dutie, and better disposed to doe it, if they would thinke when they are children what they would require of their owne if God doe them the honour to make them parents.

Thamar] Some Jewish Doctors would have her to be the daughter of the High-priest Melchisedech, because Judah doomes her to that death, which in case of whoredome was to be inflicted on the Priests daughter, Levit. 21. 9. but the com∣putation of time will not allow him at this time to have a daughter young enough to beare children, for he died one hun∣dred and sixteene yeares before this foule fact; It is more like Judah chose for his sonne, as he did for himselfe, a Canaanite, who if she were willing to leave the Religion of her Countrey for that which Judah professed, might be a good woman. Some

doubt whether she were not rather a Philistine then a Canaa∣nite, vers. 7.

wicked in the sight of] All wickednesse is in the sight of the Lord, but of some it may be said, rather then of others; as se∣cret sinnes may be said to be in his sight, because no eye but his can see them; and great sinnes and sinners are said to sinne in his sight, or before the Lord, as was said of Nimrod, Gen. 10. 9. and the men of Sodome, Gen. 13. 13. because they sinne with so much boldnesse as if they would professe impietie before his face; and he in justice sets an especiall eye, and observa∣tion upon them to reward them according to their wickednesse: What wickednesse this was is not set downe; it is thought by some to be the like that Onans was, vers. 9. but not of envie, but to preserve the beautie of his wife, which by bearing of children and giving suck would be impaired; but this was not like to be the consideration of one so young; some hainous and hatefull sinne certainly it was, both for kind and degree; and if it were of that kind it is not unlike it would have beene men∣tioned, as well as the sinne of his other brother; and because the wisdome of God thought fit to conceale it, it is not fit to be inquisitive after it.

and the Lord slew him] By a wicked Angel, say some Popish Commentators, quoting for it Psal. 78. 49. And some more particularly, that this wicked Angel was Asmodeus the slaugh∣terer of the libidinous husbands of Sarah, Tob. 3. 7, 8. but this is but their conceit; it was doubtlesse, whether immediately by the Lord, or by a good or bad Angel, such a stroke of divine vengeance as might be known to come from the hand of God. He was but young about fourteene yeares of age; (as hath beene noted in the first verse) at this age, and beyond, many make account they have a priviledge for youthfull prankes, though profane or impure, but they should Remember their Creator in the dayes of their youth, Eccles. 12. 1. lest they provoke him to be their destroyer, either in the midst of their dayes, Psal. 55. 23. or sooner, as he was to Er in this place, and to his brother Onan, vers. 10. and yet sooner, as he was to the little children who mocked the Prophet, 2 King. 2. 24.

V. 8. raise up seed to thy brother] This order was for preser∣vation of the stocke, that the child begotten by the second bro∣ther should have the name, and inheritance of the first, which is in the New Testament abolished. This is the first example we finde of the marriage betwixt the widow of the dead, and the surviving brother, but when it was first ordained we finde not, but no doubt it was at the first by revelation from God, but when, and to whom it was first prescribed doth not appeare; but it is plaine that in Moses time it was made a written Law, Deut. 25. 5. And this was so to be understood, that if there were no naturall brother in the neerest degree of kindred to marry the widow, the next kinsman was to doe the office of an husband to her, Ruth 4. and this was to preserve the preeminence of the first borne, as a type of Christ, and for the distinction of the Tribes, that the Prophesie of his descent, and pedegree might more plainly appeare; otherwise the brothers marriage of his dead brothers widow, was forbidden, Levit. 18. 16. And there∣fore before the ceremonies of the Jewish Church were abolish∣ed, Herod was reproved by John Baptist for marrying his bro∣ther Philips wife, doing it rather in wanton lust then of charitie or necessitie to raise up seed unto his brother, who died not childlesse, for he had a daughter; but in the Christian Church it is no way lawfull; it is therefore an evidence of Antichristian pride in the Pope (exalting himselfe above God) to dispense with incestuous marriages which God hath perpetually for∣bidden, as he taketh upon him to doe and others to defend: he might as well discharge men from the Law of the sixt Com∣mandement, because God in some cases alloweth killing, as in lawfull warres, and execution of justice; and of the eighth Commandement, because he allowed the Israelites to spoyle the Egyptians, as he doth in this case discharge men from the Law of the seventh Commandement allowing such marriages un∣to Christians as were permitted onely by way of dispensation to Gods people in the Old Testament upon especiall reasons, which being made for their peculiar state, with it are at an end. In comparison of such ordinances which seeme to be repugnant the one to the other, as in these forementioned, Deut. 25. 5. Lev. 18. 16. with others, we must learne to distinguish the constant and perpetuall precept, or prohibition, from the temporary ex∣ception; as in the second Commandement, the Law is negative against images for religious use, the exception is the making of the resemblance of Cherubims, Exod. 25. 18, 19, 20. and with∣all remember that it belongeth to him to make the exception, who makes the Law.

V. 9. on the ground] The lewdnesse of this fact was com∣posed of lust, of envie, and murther; the first appeares, in that he went rashly upon it, it seemes he stayed not till night, for the time of privacie for such a purpose, else the bed might have been named, as well as the ground; the second is plaine by the Text, he envyed at the honour of his dead brother, and there∣fore would not be father of any child, that should be reputed his, and not his own; the third, in that there is a seminall vitall vertue which perisheth if the seed be spilt; and to doe this to hinder the begetting of a living child, is the first degree of mur∣der, that can be committed, and the next unto it is the marring of conception, when it is made, and causing of abortion: now such acts are noted in the Scripture as horrible crimes, because otherwise many might commit them and not know the evill of them; It is conceived that his brother Er before was his bro∣ther in evill thus farre, that both of them satisfied their sensua∣litie against the order of nature, and therefore the Lord cut them off both alike with sudden vengeance; which may be for terrour to those Popish Onanites who condemne marriage, and live in Sodomiticall impuritie, and to those, who in marriage care not for the increase of children (which is the principall use of the conjugall estate) but for the satisfying of their concu∣piscence.

V. 10. slew him also] See Annot. on vers. 7.

V. 11. a widow at thy fathers house] By the same reason that Onan was to marry Thamar, the third sonne Shelah was to marry, her (Onan being dead) but Judah fearing the like mis-hap to him which befell his elder brethren, having perhaps a suspition of some fault in her, or that some unluckinesse followed her, had no meaning to make a third marriage with her; and for better prevention thereof, lest by being together she should intice his sonne Shelah, he appoints her to returne to her fathers house, and there to tarry (as he pretended) but untill Shelah were growne up.

V. 12. to his sheep-shearers] It was the manner of old (as appeareth by this place) and it continued many yeares after this (as we see by Nabals practise, 1 Sam. 25. 36) to make a feast at the shearing of sheepe, and it is continued to this day in many parts of this kingdome; at this feast the owners of the cattell had a double evidence of Gods bountie to them; for while some sheepe parted with their wooll to cloath them, o∣thers it is like were stripped of their skinnes having lost their lives to feed them.

friend] The same word here rendred friend, the pricks onely varyed, signifieth a Pastour, or Shepherd; both these acceptions happily met together in our blessed Saviour, who was both a good Shepherd to his sheepe, and a very good friend to them, laying down his life for them, Joh. 10. 11.

V. 14. her widows garments] The manner was (as by this it seemes) for widows to be distinguished by some grave, and mournfull habit, from wives who enjoyed the comfort of their husbands.

in an open place] Hebr. the doore of Enajim, a proper name of a place, or, of the eyes, that is, a place which affords an open prospect to the eyes; or a crosse-way where the eyes are put to it, to looke intentively what way to choose, and what to refuse; or, the doore of two fountaines, a way which is an open passage be∣twixt two fountaines. Such as are of that tempting profession though to secret sinne, haunt places which are open and obvious to common commerce and recourse; as the harlot by Solomon is set out; Now she is without, now in the street, and lyeth in wait at every corner, Pro. 7. 12. & Ch. 9. 14. See Jer. 3. 2. Eze. 16. 24, 25.

Shelah—grown and—not given] It appeared now to Thamar that Judah had no purpose to doe the right that belonged to her widowhood; so being hindred by him from being a lawfull wife, she takes thence occasion to make her selfe his bed-fellow by an unlawfull meanes; he being now a widower, as well as she a widow, she thought it more lawfull to be done, and Judah more likely to be drawn unto it.

V. 15. because she had covered her face] That he did not know her by her voyce the reason might be, either for that she spake to him in a whispering noise, because it was a secret mat∣ter; or not suspecting his daughter in law in that place, he might thinke it another though she spake like her, and his own inor∣dinate passion might by Gods judgement be an occasion to blind his judgement, so that hearing he might heare and not un∣derstand, and seeing he might see and not perceive, Matth. 13. 14. See Annot. on Chap. 29. vers. 25.

V. 18. and he gave it her] That is, the pledge she demand∣ed, to wit his signet, or seale, his bracelets, and staffe; lust whe∣ther for corporall, or spirituall whoredome, is a besotting evill, which makes a man part with his precious things to a pernicious purpose; so did the Israelites with their earerings to make the golden Calfe, which they set up to their own ruine, Exod. 32.

and he came in] Not by the high way where she stood to tempt, but in some private place not farre off, more like to be chosen for such a sinfull secret. This fact of Judah is recorded for many reasons. First, to shew the impartialitie of Gods Spi∣rit which indicted unto the Pen-men of the holy Scriptures, who useth no connivence to the offences of any; therefore Moses, though he were of the Tribe of Levi, tells his faults, Gen. 34. 25. & Chap. 49. 5, &c. as well as Judahs; and his own defects, Ch. 38. 15, 16. Exod. 4. 13. and Gods displeasure towards himself as well as others, Exod. 4. 24. Numb. 20. 12. and David, howsoever he is highly magnified, hath his faults laid open,

though done in secret, as well as others, 2 Sam. Chap. 11. & 12. & Chap. 24. and Jonah reports his own murmuring against God, and tooke a chiding for it, answering nothing in his own defence, and so his booke is ended. Secondly, That we should not make Idols of the Worthies of former Ages, but consider them as fraile men, though never so eminent. Thirdly, To shew them that the favours they received from God were not re∣wards of their works, but the exercises of mercy, whereof the best thought themselves most unworthy, Gen. 32. 10. Fourthly, To take away all boasting of a carnall birth, and therefore our Saviour himselfe though immediatly borne of a pure Virgin was lineally descended from this Judah, and Thamar, that men might respect him for himselfe, not for the worth of his progenitors in the flesh; and so the vanitie of the Jewes brag is evident, who gloried that they were not borne of fornication, Joh. 8. 41. by Judah (for from him they are called Judaei, Jews) who here committed incest with the widow of his own sonnes. Fifthly, To comfort penitent sinners, though they have foully fallen into grosse offences, for though divers of the Patriarches were great sinners, as Reuben, Simeon, Levi and Judah, yet were their posteritie all sharers in the Land of Canaan, and all their names written in precious stones on Aarons breast-plate, Exod. 28. 21.

V. 20. his friend the Adullamite] (His name was Hirah, vers. 12.) but he had shewed himself a better friend if (when he went with Judah to his sheep-shearers, at which time the fact was committed) he had disswaded Judah from it; but it is like he had his part in consenting to the sinne, as well as in concea∣ling of the shame; but friendship is not rightly understood, nor practised; the truest friendship is to save, or deliver a friend from the greatest evill, and the greatest evill is sinne, but to tempt any to that, or to tolerate him in it, is the part rather of an enemy then of a friend. See Annot. on Gen. 20. 9. see also, Lev. 19. 17.

V. 23. lest we be ashamed] Men are more afraid of shame, in respect of men, then of sinne, in respect of God; yet not so much afraid of shame as they should be, for they thinke not much of that untill they have made way for it by their wicked∣nesse; else if the importunitie of their carnall desires would give them leave, and leisure to consider what shame attendeth upon sinne, it might be a meanes to withhold them from it, Rom. 6. 21.

V. 24. bring her forth] From the house she dwelled in to pri∣son, that being first delivered of child she may be afterward burned.

let her be burnt] We see that the Law was written in mans heart, which taught them that adultery should be punished with death, albeit no Law as yet was given: of those Laws which were written by Moses divers were in use, and practise before Moses time, as for Altar, Sacrifices, Oblations, Tithes, the distincti∣on of cleane, and uncleane creatures, with others, and so adultery was punished with death; and it was taken for adultery if a betroth∣ed Virgin plaid the harlot, for which both she and her carnall male were to be put to death, Deut. 22. 23, 24. and the death was stoning, as in the place fore-cited, except in a Priests daugh∣ter, and she if she offended in that kind was to be burnt, Levit. 21. 9. In regard that Judah made offer of his third sonne Shelah for an husband to Thamar, vers. 11. and she accepted of it, she was in the case of a betrothed woman, and so her fault was re∣puted as adultery, at least by the discipline of Jacob, and his sonnes. Now because Judah calls for her out to be burnt, it is probable either that he tooke her as one of his family in relati∣on to his sonne (though dwelling for the present in her fathers house) and that so he had authoritie to Judge her as he thought meet; or that there was some either Law, or practise among the Canaanites to punish adultery with death, and that might sometimes be with fire, for some Heathens have had that sinne in such detestation as to inflict that penaltie for that fault: See Jer. 29. vers. 22, 23. Or if there were no set Law, or Custome for such severitie against that sinne, it may be such as were of credit and accompt in the place, as Judah was, might propound, and perswade to such a punishment; howsoever Judah (in passion, and disdaine to have his family so disgraced, and with a desire to rid Thamar out of the way, because he was unwilling to match her with Shelah), might in his heat, and hate make such a motion upon the pregnant proofe of her conviction. But herein Judah is himselfe convicted of many faults; First, of his unjust dealing with Thamar, as the widow of his two dead sonnes. Secondly, his unchast medling with her in that habit of an harlot. Thirdly, his rash and cruell sentence against her before he had heard what she could say for her selfe, notwith∣standing she was with child, which was in effect to slay the in∣nocent with the wicked, for what fault could be laid to the charge of the child yet unborne that it should be burnt before it came to light? the light of nature hath taught men to abhorre such cruell executions, unjust as well as unmercifull; God re∣solves against it, Ezek. 18. & Deut. 24. 16. And with all this se∣veritie towards Thamar there is joyned much partialitie to him∣self, who if he had not been too indulgent to himself, would not have been so severely bent as to desire she might be burnt. See 2 Sam. 12. 5. 7. and the Annot. before upon vers. 18.

V. 25. when she was brought forth] What ever authoritie Judah had, his words prevailed so farre with those to whom he spake, that she was brought forth as a capitall offender, but she escaped death by stopping the mouth of her accuser.

whose are these the signet, &c.] The pawnes left with her for performance of his promise to send her a Kid, she bringeth a∣gainst him, as proofe of his partnership in the crime; she seales up her charge against him with his own signet, entangles him with his own bracelets, and beats him with his own staffe; and very good cause, for he is unexcusable who is guiltie of the same fault for which he condemneth another, Rom. 2. 1.

V. 26. Judah acknowledged them] He might no doubt have made excuses against her accusation upon such arguments; and if he had not denyed the things to be his, he might have pre∣tended that they were hers, or came unto her hands some hone∣ster way, then by an unchast contract with her by the high way; but now the consciousnesse of his own heart, and the force of truth extorts a confession from him, that these things were his, and that they were assured evidences of his offence.

more righteous then I] That is, she ought rather to accuse me then I her; he doth not onely confesse, but with words of ag∣gravation against himselfe, she is more righteous then I; If we compare their faults, in some respects he was more faulty, and she in some others; he, in that he failed to performe what he had promised, not as matter of courtesie, but of right, and whereby her chastitie might have beene preserved, and in that he both perswaded her to the sinne, and covenanted to pay her for it; for though she came forth with an intent to tempt, and to be tempted, if he had not solicited the businesse, she would not have offered to perswade him unto it, and in this she was more righteous then he, because he in his familiaritie with her cared for nothing but his carnall pleasure, she minded more the propagation of mankind. Lastly, he intended to put her to a painfull and shamefull death without any compassion to the in∣nocent within her, she had no such dangerous desire, or designe upon him. But in this he was more righteous then she, for the knew that she lay with her husbands father, he knew not that he lay with his sonnes wife; but his free confession makes him more capable of pardon in respect of God, and her in resp••ct of men; for the cause was like to fall, when the prosecutor was changed from charging of her to accusation of himselfe, where∣in he further testified the truth of his repentance.

againe no more] This is the truest signe of the sinceritie of his confession, when he forbeares the sinne, and doth so no more; many confesse a fault, and soone fall to it againe; but the true contrition is, when a man takes such offence at his owne offending, that with an upright heart he can say, as in the Book of Job, I will not offend any more. That which I see not teach thou me, if I have done iniquitie I will doe no more, Job 34. 31, 32.

V. 27. twinnes were] Which a skilfull Midwife when the mother was in labour might perceive.

V. 28. put out his hand] The birth was very painfull, and perilous by the strife of the twinnes, as Chap. 25. 26. and by that God would chastise Thamar for her offence, and though she had all the paine, yet Judah was her partner in the shame, (as well as in the sinne) which was double, for two base begotten chil∣dren would doe them twice as much disgrace as one alone.

V. 29. saying] That is, the Midwife speaking in some pas∣sion, as searing lest the manner of the birth would be peril∣lous to the mother, or children, or to both.

this breach be upon thee] That is, imputed to thee. Sarah when she chargeth Abraham with the contumacie of the hand∣maid, saith, My wrong be upon thee, Gen. 16. 5. Or, this breach be upon thee, that is, the remembrance of it shall be set upon thy name, thou shalt be called Pharez, that is, a breach, because thou hast not put forth an hand as thy brother did, but hast broke through all impediments, and made him draw back his hand againe to give thee precedence, that thou maist be the first-borne; and accordingly is Pharez set before his brother Zarah in the Genealogie, Numb. 26. 20. 1 Chron. 2. 4, 5. and brought in by Saint Matthew, Chap. 1. 3. as a progenitor of Christ. In the birth of these two brothers, we may note the difference in the new birth, which should be whole, and in∣tire as that of Pharez, not like that of Zarah who was borne but in part with one hand thrust out and presently drawne back againe; such is their regeneration, or new birth who are reli∣gious but in part, and soone depart from the profession they have begun; that birth though it may make some shew for a time, as Zarahs hand tied about with a Scarlet thread, will not be sufficient for salvation, no more then one thread is enough to make a whole suit to cover the nakednesse of a sinner. Divers Divines of ancient, and late time apply these two brethren to the different state of the Jewish and Christian Church, under∣standing by Zarah who put forth the hand, the Church of the

Jewes, appearing with justification by workes, which are at∣tributed to the hand, and drawing back by unbeliefe, and ob∣stinate rebellion, Rom. 10. last; and by Pharez the Church of the Gentiles coming after him, yet being a more perfect birth, getting the primogeniture or birth-right from him; and then by Zarahs coming forth wholly after him the new birth of the Jewes, called to the profession of the faith of Christ in the Evan∣gelicall Church.

V. 30. called Zarah] From a word signifying to arise as the Sunne doth, or to appeare, because he appeared and in part came forth first, as the Midwife said, vers. 29.

CHAP. XXXIX.

Vers. 1. ANd Joseph] Moses returneth againe to the story of Joseph (whence he made some digression concern∣ing Judah and Thamar) and goeth on with it to the end of the Chapter.

and Potiphar, &c.] See Chap. 37. vers. 24. 36. with the An∣notations upon them.

V. 2. a prosperous man] The favour of God is the fountaine of all prosperitie, and therefore though God many times use secondarie means, as a mans owne diligence, and others bene∣volence, to make him prosper, we must direct our prayers one∣ly to God, that we may doe so, and our praises to him when it is so.

V. 3. his master saw] By the effects, for though he knew not the true God, he might know that some Divine power ruling over mens affaires gave good successe to what he did and dealt in. See Annot. on Chap. 30. v. 27.

V. 4. found grace in his sight] Though he were hated of his brethren he was favoured by a stranger; that was another ef∣fect of Gods favour, and therefore to be sought for at Gods hand, as Neh. 2. 4, 5.

overseer] For this office was requisite some acquaintance with the Egyptian Tongue, to the learning whereof no doubt he had addicted himselfe; and he was very capable of that or any o∣ther skill▪ else he could not so soone have beene sufficient for such Offices as were put upon him; it is like at first he spake it imperfectly, but use in one so ingenious would advance apace to proficiencie: Here we see an instance of the Divine providence, for Joseph was sold to be a servant, a slave, but God preferres him from a state of contempt to a place of Authoritie; his di∣ligence and faithfulnesse made him well accepted of his Ma∣ster, according to that of Solomon, He that waiteth on his master shall be honoured, Prov. 27. 18. Thus the prediction of his Dreame begins to worke, which by degrees (though with some inter∣ruptions) proceeded to an higher preeminence of honour, and power.

all that he had he put] Because God prospered him, Poti∣phar thus trusted him, and so he made Religion to serve his profit.

V. 5. for Josephs sake] The wicked doe foolishly in setting themselves against the godly, whom if they would respect, as they ought, they might enjoy as affectionate, and faithfull friends, and trusty servants, on whose fidelitie they might relye with much ease, and advantage to themselves. See Annot. on Chap. 30. vers. 27.

V. 6. ought he had, save the bread] The words are taken to be a proverbiall speech, whereof the meaning is, that he was as∣sured that all things should prosper wel, therefore he did eat and drinke and tooke no care: by bread is meant in the phrase of Scripture, that which is necessary for a mans sustenance, especi∣ally his diet; of that he tooke more notice, because he would please his palate; or it may be Joseph had lesse to doe in that, then in other matters, because there was something peculiar in the diet of the Egyptians, whence it was that the Egyptians might not eat bread with the Hebrews: for it was an abomina∣tion to the Egyptians, Gen. 43. 32.

a goodly person, and well favoured] Sometimes God is pleased to joyne inward, and outward grace in the same person; that beautie may make grace more acceptable with carnall people, and grace may make beautie more safe from their solicitations, and from selfe-conceit, 1 Sam. 16. 12.

V. 7. after these things] After Joseph had served Potiphar first as a servant, then as a more especiall attendant on his per∣son; lastly, as a chiefe Officer in his house, which might take up about nine or ten yeares time.

cast her eyes] Beautie is a dangerous object to a wanton eye, and a wicked heart; in which respect blemishes, and blindnesse may be born with more patience, since by the one we are not so apt to give, by the other not so apt to take occasion of sinne.

Lie with me] In these words is declared the summe whereto all her flatteries did tend; for it is like her solicitations to lust (at least at the first) were not in the plaine expression here set downe, but her favourable, and familiar usage of him, liker a friend then a Mistresse, (though in the language of our time a Mistresse is but a she familiar) by wanton glances, and some∣times by words of immodest intimation, which in effect sorted to no other meaning then these words expresse.

V. 9. how then can I] The grace of God is a powerfull re∣straint against the provocation of sinne; so that the godly can∣not consent unto it, 1 Joh. 3. 9. whereas the wicked on the con∣trary cannot cease from it, 2 Pet. 2. 14.

this great wickednesse] Adulterie is a great wickednesse: first, because it is a theft of that which is most precious, and should be most peculiar to the owner, as in this verse is shewed; and therfore the suspition or jealousie of injurie in it raiseth the rage of a man to such an height, that it will not be allayed without revenge, Prov. 6. 34, 35. And it stealeth sometimes an heire in∣to a mans estate, or at least thrusteth in for a portion among the legitimate children a stranger that hath no right to be a sharer with them. Secondly, marriage being not made without the bond of loyalty, the breach of that bond is treachery. Thirdly, in a religious and godly person it is sacriledge, for the body of such a one is the Temple of the holy Ghost, 1 Cor. 6. 19. and to turne the temple of God to the use of carnall pollution is a pro∣fane sacriledge. Fourthly, besides all this Joseph if he should yeeld to his lascivious Mistresse, should shew himselfe not onely ungratious towards God, but ungratefull unto a very kind, and respective Master: not without great cause then, he called A∣dultery a great wickednesse.

against God] The feare of God preserved him against her continuall temptations. See Chap. 42. 18. Neh. 5. 15. See An∣not on Chap. 20. vers. 6.

V. 10. day by day] Heb. day day. That is, daily: the word doubled imports continuance of time without intermission; so also Exod. 16. 5. Or omission, Levit. 6. 12. Deut. 14. 22. Or progresse in place without diversion or digression, Deut. 2. 27. We see here how sinne abounded in the tempter, and in the tempted how grace abounded much more, with whom such uncessant solicitations could not prevaile; which should be remembred as a patterne of perseverance in the resistance of sinne.

or to be with her] Occasions of evill, 1 Tim. 5. 14. yea and the appearances of it also, 1 Thes. 5. 22. are to be avoided, as well as the evill it selfe: The societie then of the wicked is to be shunned, Prov. 1. 15. especially of such as are tempters to sinne, Pro. 5. 8.

V. 11. his businesse] That is, the businesse that belonged to his office, and that being private (for privacie afforded her a fit opportunitie to tempt) it is like it was ordering the accounts, and reckonings of his charge.

none—there within] It is like Potiphar was abroad at some feast, or some publique occasion, and had most of his servants with him; his wife making her selfe an occasion to stay at home with a few of her family, whereof Joseph was one.

V. 12. caught him by the garment] How unruly a thing is lawlesse lust, which breakes through the bonds both of con∣science, and of modestie, putting a woman (who by her sexe should be shamefast, and by her calling (as being the wife of a Governour a Mistresse) grave) into an impudent offer to com∣mit a rape upon a man.

he left his garment] He stayes not to parley with her, no not so much as to plead with her against her lewd motion, having done that before, because the temptation came to such an height, it might be more safe to fly from it then to fight with it; much lesse would he though strong enough (being an able young man) strive with her to recover his garment againe, for he liked it the worse for her sake, and feared he might be tainted with the touch of her.

V. 14. she called to the men] She went out and made a noise to those few that were in or about the house; see vers. 11. Where we see the difference betwixt meere lust, and true love; that oft times turnes to hate, whether unsatisfied, as here, or satisfied, as 2 Sam. 13. 15. whereas true love is constant, and would not make a quarrell for such repulses of sinne, but would rather take them for occasion of thankes, as David did when he was kept by Abi••ail from his bloudy purpose against Nabal, 1 Sam. 25.

to mock] That is, so to abuse one that others may mock, and contemne him; though ordinarily to mock, is to delude, disap∣point ones expectation; so Baalam chargeth his asse with mock∣ing him, Numb. 22. 29.

mock us] To make Joseph the more maligned, she intitles the offence in generall termes, as if it were a nationall wrong of an Hebrew against the Egyptians, who were forward enough to take offence under that title. See Gen. 43. 32.

he came—to lie with] The manner of the wicked is to charge that upon the innocent, whereof themselves are most guilty; the blasphemous Jewes charge Christ with blasphemie, Matth. 26. 65. And the hereticall Church of Antichrist cals the most Orthodoxe Christians by the name of Heretiques; and many account the best Christians troublers of the State, as Ahab did, 1 King. 18. 17. when not they, but themselves are those that trouble it.

V. 17. which thou hast brought] She layeth a fault upon him, that to quit himselfe to her, he may lay more rigour upon Joseph.

V. 20. into prison] It was strange that Potiphar being a Military man, Master of the slaughter men, as is noted on Chap. 37. vers. 36. and so incensed against Joseph for a crime so ca∣pitall, brake not out into some mortall violence; this must be imputed to the power of Gods providence, who can bridle mens corruptions, or manacle their hands, as pleaseth himselfe; so he withheld Abimelech from Sarah, Gen. Chap. 20. vers. 6. and David from Nabal and his houshold, 1 Sam. 25. 32, 33. who stoppeth the Lions mouthes, Dan. 6. 22. setteth bounds to the swelling waves, Job 26. 10. and suspendeth the operations of the fire, that though it blaze it cannot burne, Dan. 3. 21, 22, &c. under whose favour, and power is sufficient securitie, against the anger, and terrour of the whole world.

prison] And in the Dungeon also, Chap. 40. vers. 15. his evill intreatment there may be gathered by Psal. 105. 18.

V. 21. But the LORD was with Joseph] He suffered not onely as an evill doer, though he were none, but for an evill doer; for if the truth had beene known, the wife of Potiphar had beene fitter to be put in prison then he; but howsoever he were misdeemed among the Egyptians, God knew his inno∣cencie, and was with him in prison, as well as in the house of his Master. How good is it to have God for our friend, who will be with those he loves as well in their affliction, as in their pro∣speritie, and will shew them light in the place of darknesse, Psal. 112. 4. though it be the darknesse of a prison?

gave him favour] See Annot. on vers. 4.

V. 22. he was the doer of it] Not that he was as a common drudge to doe every ones worke, but that having the rule of the whole prison, all things were done either by him, or by his com∣mand, or direction.

V. 23. looked not to any thing] See Annot. on vers. 6.

the LORD made it to prosper] Psal. 1. vers. 3. See Annot. on vers. 2. & 3.

CHAP. XL.

Vers. 3. HE put them in ward] In Josephs case (once a great favourite in the housE of Potiphar, and afterwards with wrath, and reproach turned out of his house, and commit∣ted to prison) we may observe the sicklenesse of humane favour; and in these two Court Officers, the slippery condition of Courtiers; who either by their owne errours, or others malic••, or the mutability of the minds of their great Masters suffer ma∣ny times a lamentable change of their estates; which yet is of∣tentimes not lamented, because their former elevation (haply abused by insolencie of carriage) hath made them observed with an envious as well as with a curious eye.

V. 4. the captaine of the guard] This may well be thought to be the same Potiphar who before committed Joseph to pri∣son; for by this time, (the Lord being with him and shewing him mercy, Chap. 39. 21.) his innocencie might be made known unto him by meanes of the keeper of the prison, to whom it is like he told the true story of his Mistresses false and foul dealing towards his Master, and himselfe, though for his owne credit sake he might desire to bury that unhonest businesse in perpe∣tuall silence.

V. 5. And they dreamed] See Annot. on Chap. 20. v. 3.

according to the interpretation] (Chap. 41. 11.) The interpre∣tation should be according to the dreame, not the dreame ac∣cording to the interpretation; The meaning is, that each had his dreame congruous to his condition, which was not idle, but such as did presage somewhat to come to passe, requiring cor∣respondent interpretation, and it was interpreted accordingly, vers. 12. 18.

V. 8. We have dreamed a dreame] Not both one dreame, but each of them a dreame, as vers. 5.

there is no interpreter] That is, for us to consult with, because being shut up in prison, we cannot have recourse to the Magi∣cians of Egypt, with whom in such matters we should consult. See Gen. 41. vers. 8. & Dan. 4. 7.

Doe not interpretations] You are deceived if you expect the interpretation of your dreame from such Wisards, the true interpretation of them belongeth to God, and to those to whom he is pleased to reveale them; so Chap. 41. 16.

tell me them] By this he taketh not upon himselfe to be God, for Chap. 41. 16. he saith, it is not in him to give answer to such doubts, as of himselfe, but addressing himselfe unto God, and receiving answer from him, he makes no doubt but he shall be able to tell them both, what is meant by their dreames. See Dan. 4. v. 8. & Chap. 5. 12.

V. 12. are three dayes] That is, signifie three dayes; so it is usually in the Scripture, where there is no Hebrew word to answer our English word signifie.

V. 13. within three dayes] That is, on the third day, vers. 20. which interpretation Joseph had not by conjecture from the three branches, vers. 10. (for branches have no reference unto dayes, and the three might have beene as many weekes, or moneths, or yeares) but by Divine revelation.

lift up thy head] This phrase is sometimes taken for advancing, as Jer. 52. 31. and sometimes it is used for reckoning, number∣ing, or summing up to an head; so it is used, Exod. 30. vers. 12. Numb. 1. 2. & Chap. 26. 2. In both these senses it may be taken in this place; for the Butler was to be lifted up againe to the of∣fice from whence he was deposed, and to be reckoned, and accounted in the number of his Court officers as before.

V. 14. thinke on me] Though Joseph could tell when the Butler should be released, and restored to his office, it seemes he knew not the time of his own deliverance, as the man of God that came out of Judah, who prophesied against the Altar set up by Jeroboam, knew not the calamitie which was to come upon himselfe, 1 King. 13. See Annot. on Chap. 46. vers. 27.

make mention of me] He refused not the meanes to be de∣livered which he thought God had appointed; we may trust in Gods providence, and yet use what meanes is in our power to bring his purpose to passe; without which though he can worke what he will, yet it being his revealed will to us, that we shall use the meanes, we must not divide them from the end. See Annot. on Chap. 7. vers. 1.

bring me out of] Servitude, or restraint, if God put it upon us, must be patiently borne; yet libertie is rather to be desired if it may be had, 1 Cor. 7. 21.

V. 15. I was stollen] There was a stealing of men forbid∣den upon paine of death, Exod. 21. 16. and men were stollen to be sold, as there it is said; now Joseph by the injustice of his brethren was stollen from their father, or, (which is all one) con∣veighed away from him without his knowledge, and sold to the Ishmaelites, Gen. 37. 28, &c.

the Land of the Hebrewes] That is, the Land of Canaan; so called, because the posteritie of Abraham the Hebrew, Gen. 14. 13. were the best of those that dwelled in it; and for that by especiall grant from God they were the true Lords and owners of it.

I have done nothing] Innocency is no protection against the power of malice; yet may it well be pleaded against the wicked, and thereby God may have the glory of the patient suffering of his people, and the wicked may have the shame of their un∣just dealing with them. See Joh. 10. 32. Act. 24. 12, 13.

V. 16. white baskets] The word Chor rendred here white is a substantive, though the sense be adjective; and it signifieth whitenesse, and so it is referred to the baskets made of white pilled twigs, or to the white bread in the baskets: and it sig∣nifieth also an hole, for such baskets might be wrought with holes, and the more loosely twigged to let in the aire; but of this we need not be very curiously inquisitive, since they were but baskets in a dreame, which doe not require a reall determi∣nation to passe upon them.

V. 17. in the uppermost] There were all manner of baked meats, so farre goeth the Text, no further; but some say that in the middlemost and lowermost there was bread and nothing else.

V. 19. lift up thine head] The same phrase that was used, vers. 13. and afterward, vers. 20. but in a contrary sense, as the words following [from off thee] shew, whereby may be meant that his head should first be stricken off and lifted up as the head of a traitor, and afterward his body hanged on a tree.

the birds shall eat] The Gentiles, it seemes, did not cut those down they hanged up, (as did the Jewes according to the Law ordained of God, Deut. 21. vers. 22, 23.) the same day of their execution; and herein Joseph doth freely and faithfully fore∣warne him of his danger, that he may prepare himselfe the bet∣ter to undergoe it: It were to be wished that Physicians, and those that attend on sicke folke, would, if they see any signes, or presages of death, take occasion to warne them to make them ready for another world; the neglect of this dutie hath endan∣gered many a soule while the Physitian loath to affright his Pa∣tient, lest it should hinder the operation of his Physick, and the friends of the sicke, unwilling to speake an uncomfortable word, have suffered them to depart without due preparation for so great a change; and if they be unwilling to heare of death, they must heare it for all that, that they may be made willing, for none come to heaven against their will.

V. 20. birth-day] It is a practise of great antiquitie and of long continuance (for it is the practice of many people to this day) annually to celebrate the remembrace of their birth-day in particular, as God did the worlds birth-day in generall by a solemne and weekly Sab••ath; whereof though we find but two examples in the Scripture, and those not of good men that did it, viz. Pharaoh in this place, and Herod, Matth. 14. 6. And two examples of good men who cursed the day of their birth, Job Chap. 3. 1. & Jeremy, Chap. 20. 14. yet the example of Abraham making a Feast at the weaning of Isaac comes somewhat neere it, for at the birth of the child the mother was too weake, (and

sometimes the childs birth is the mothers death, as Benjamins was to his mother Rachel, Gen. 35. 18.) to beare a part in such a solemnitie; at the circumcision the child was in too much paine for an occasion of her rejoycing; and the first fit opportu∣nitie was, when the child giving over milke was growne up in strength to feed on stronger meat: and if a birth-day be re∣membred with thanks giving to God, as the Lord of life and death, the author of health and strength, the giver of chil∣dren, Psal. 127. 3. and done without superstition, or vanitie, or excesse, or abuse of Gods creatures, learned and godly Di∣vines give allowance to it; who teach also that it might be law∣full for Pharaoh and Herod to keepe their birth-day, and yet deny the Popish celebration of the Festivities of Peter, and Paul, and other holy men or women; for it is one thing for one to keepe a memoriall of his own, or anothers birth-day, while he is alive, another to make a perpetuall practise of it, when he is dead; one thing to doe it onely by a way of thanksgiving to God, and for his honour onely, another to performe Idolatrous devotions to the Saints, as the Papists doe.

V. 22. he hanged the chiefe Baker] His birth-day celebrated with mirth and magnificence gave him occasion to take notice of his chiefe officers, and to retaine, change or discharge, and deale with them as he saw cause; so came the Butlers and Bakers faults to his consideration, and censure, and in both Joseph was approved a true Prophet.

V. 23. but forgate him] The ungratefulnesse for favours re∣ceived, and unmindfulnesse of men in misery is a grievous sinne; this was the Bakers fault towards Joseph, and that fault is complained of by the Prophet, Amos Chap. 6. vers. 6.

CHAP. XLI.

Vers. 1. AT the end of two full yeares] That is, two yeares af∣ter the Butlers returne from prison, and restitution to his place, which might be the third yeare of Josephs impri∣sonment; for he had, before the Butlers and Bakers commit∣ment, given some good evidence of his vertue, and fidelitie, which caused the Keeper to give him so much trust, as to com∣mit them to his custody.

dreamed] This dreame was not so much for Pharaoh, as to be a meanes to deliver Joseph, and to provide for Gods Church.

behold, he stood] That is, he dreamed that he stood.

river] That is, the river Nilus, which watereth the plaines of Egypt, and so makes them fruitfull without raine.

V. 2. out of the river] That is, Nilus, whose inundation if it be deepe, promiseth plentie; if shallow, it threatneth famine; see in what degree of both the observation of Plinie, Annot. on vers. 34. of this Chapter. Thence may both the fat kine signi∣fying fruitfull yeares, and the leane signifying yeares of famine, be fitly said to come out of Nilus; and since the chiefe substance for mans sustenance consists in kine and corne, the yeares both of plentie and of famine are sutably set forth in both kinds.

V. 6. the East wind] Is a very strong and drying wind; by that the waters of the red Sea were divided, Exod. 14. 21. and by that tempests are raised, Job 27. 21. Ezek. 27. 26. and ships ruined, Psal. 48. 7. fruits dryed up or blasted, Ezek. 19. 12. and by that together with the heat of the Sunne was Jonah made faint, Jon. 4. 8. And this wind is so much the worse for Egypt, as it cometh with more force and vehemence from the desert of Arabia.

his spirit was troubled] (Dan. 2. vers. 1. 3.) How weake is the spirit of kings! how strong and powerfull is the King of kings, who in their sleep can make trouble ready for them a∣gainst they be awake, and can make waking misery of a repre∣sentation in a dreame! and more then that, even in dreames he can terrifie them, and make their time of repose, and rest, a time of tribulation: See Chap. 40. 6. & Matth. 27. 19. So it was with Job, (and it may be as ill with any whosoever) When I say my bed shall comfort me, my couch shall ••ase my complaint, then (saith he) thou scarest me with dreames, and terrifiest me through visions, Job 7. 17. There is good cause then to close up the day with supplication to God, that the words of Solomon may be made good unto us, When thou lyest downe thou shalt not be afraid, yea thou shalt lye downe and thy sleepe shall be sweet, Prov. 3. 24. and when day returnes (after a comfortable and quiet night) to make that mercy a part of our mornings praise, and thankesgi∣ving to God, by whose onely favour we have enjoyed it.

Magicians] They are called also Wisemen, Exod. 7. 11. Sooth∣sayers, Dan. 5. 7. Sorcer••rs, Astrologers, Dan. 2. 2. that is, such as professed a curious art of telling secrets, and of foretelling fu∣ture things, which they did by observation of the Starres, and other superstitious wayes, wherein concurred the suggestion of Satan, either revealing the secret sought after, or craftily con∣cealing his ignorance by giving answer in ambiguous, and doubtfull termes; yet so often did he discover secret matters by such instruments, that it was believed by the greatest kings, they could tell almost any thing: as when Nebuchadnezzar had dreamed, and forgotten his dreame, he called the Magicians, Sorcerers, and Astrologers, and Chaldeans, who were much exercised in such curious arts, and threatned them, that if they would not reveale his Dreame, both what it was, and what it meant, hee would cut them in pieces, and make their houses be∣come a dunghill, Dan. 2. vers. 2. 5. And though they would not take upon them to tell what was his dreame, they undertooke if he would tell it to interpret it, vers. 7. a manifest evidence of the strong illusions of Satan, whence Atheists may be convi∣cted: for if there be a devill, and devillish divination, there must needs be a God, and Divine revelation; and happy is the world by the coming of Christ, as in many other respects, so in this for one, that the Devil and his Chaplaines have not had that power to deceive, and mislead the world, as they had be∣fore his incarnation.

none that could interpret] The wisest of the world understand not Gods secrets; but to his servants they are revealed: See Gen. 18. 17. Psal. 25. 14. The Magicians at this time seeme to be astonished, or stupified, that they had nothing to say by way of probable conjecture, though the dreames afforded them ground, and scope enough for such a purpose; surely this silence of theirs was of God, as was Josephs speech, according to that of the Prophet Isaiah, Surely the Princes of Zion are fooles, the counsel of the wise counsellours of Pharaoh is become brutish, Isa. 19. 11.

V. 9. I doe remember my faults] God gives the Butler oc∣casion to call Joseph to mind, whom he had forgotten till now, at least had not made good his promise to remember him to Pharaoh; he beginneth with a confession of his fault, but so as meaning rather to please Pharaoh then to performe his pro∣mise made unto Joseph, of whose condition he had no mind to thinke, or speake, because he had endured it as an aggrievance: and he was loath to remember Josephs state to the King, lest the remembrance of his owne fault (if he were guiltie) should be renewed, or the Kings wrong (if he were innocent); yet this forgetfulnesse was serviceable to the divine providence, for thereby Josephs knowledge of interpretation of dreames was reserved to the best occasion to make use of it, to the fittest sea∣son, when the Magicians consulted with (about Pharaohs dreames) could not say any thing for the interpretation thereof.

V. 11. we dreamed a dreame] See Annot. on Chap 40. 8.

according to the interpretation] Heb. according to the solution of his dreame. See Annot. on Chap. 40. vers. 5.

V. 13. me he restored] If we referre the words to the person last spoken of, they may be meant of Joseph, me he restored, that is, Joseph restored, viz. by his interpretation he declared, I should be restored; or Pharaoh restored, &c.

V. 14. called Joseph] The wicked seek to the Prophets of God in their necessitie, whom in their prosperitie they abhorre: but thus God doth promote his owne purpose by wicked men, though they think not of it: and this was to make Josephs hu∣miliation a ladder of promotion, to make his enemies his friends, as his brethren were his enemies, and by means of dreams to enlarge, and advance him, who by occasion of his dreams was sold for a slave, and afterwards thrust down into the dungeon.

out of the dungeon] The word is taken usually for the lowest place in the prison, but Joseph at this time was not there; (be∣ing ruler over the prisoners) or there not as a prisoner himself, but as overseeing the rest in that place; it may (by a Synec∣doche of the part for the whole) be taken for the prison it selfe, as many Interpreters render the word in this place.

he shaved himselfe, and changed▪ &c.] Such as were in a con∣dition of great distresse did usually neglect the ornament of the haire, and therefore suffered it to grow wild without cutting or trimming; but their state being changed, especially when they were to appeare in the presence of Kings or very great persons, they put themselves into a forme of decency both for their haire and habit of attire; for true pietie and civill decencie well suit together. It is therefore a grosse errour of some Popish Monks, who thinke they cannot seeme holy enough, unlesse they shew themselves slovens in their persons and apparell.

V. 16. It is not in me] Joseph assumeth not unto himselfe so much wisdome, but ascribeth it to God, as though he would say, If I interpret the Dreame it cometh of God, and not of me. So Dan. 2. 28.

an answer of peace] By peace is meant all manner of welfare, and so the words are an apprecation of all prosperitie to Pha∣raoh; or, by an answer of peace we may understand, such an an∣swer as may quiet his troubled mind concerning his Dreame.

V. 17. Pharaoh said unto Joseph] Though Pharaoh were a great King, Joseph but young, by condition a Prisoner, by Na∣tion an Hebrew, (and so an abomination to the Egyptians) yet he disdaineth not to propound his Dreame unto him, and to desire a resolution from him, touching the interpretation there∣of; None should think himself too great, or too wise to learn of any one who can teach him any thing: See Eccles. 9. 15.

V. 21. still ill favoured] What is shewed here in a dreame, is many times true in story; when those that have good things have not Gods blessing in their use, it is with them as though they had them not; and though they snatch on the right hand, and greedily devoure on the lest, they are not satisfied, Isa. 9. 20. it is so with some wicked ones in the dayes of plentie, who are poore, not so much by their own portion as by their unmeasura∣ble desires, which admit of neither brim nor bottome; whereas it is said of the godly, that in the dayes of famine they shall be sa∣tisfied, Psal. 37. 19.

V. 25. The dreame is one] In signification; that is, both dreames signifie the same things.

V. 26. seven good kine are] That is, signifie, so vers. 27. A figurative speech, as when it is said (in the Sacrament) of the bread, This is my body, and of the wine, This is my blood, so the figure of a Calfe is called the Calfe, Exod. 32. 19, 20.

V. 30. shall be forgotten] Because the grievousnesse of the famine shall fill their hearts, and minds, with matter of com∣plaint for the present misery, so that by the importunitie of their famishing desires they shall have no list, nor leisure to look back to what they have had, but forward to what they may get to supply their necessitie.

V. 31. shall not be known] According to the meaning of the precedent verse; See the Annot. upon it.

V. 32. dreame doubled] Repetitions of things in the Scrip∣ture have their use, and the use is to make the deeper impression upon the minde, and to import assurance, and expedition in the act; so it is in this verse.

V. 33. let Pharaoh looke out a man] Comminations of mi∣sery doe not exclude mans carefull endeavours, either to avoyd, or qualifie it, that it may be more tolerable.

V. 34. a fifth part] Why not rather the halfe, since the eares of plentie and of famine were even. Answ. A fifth part might suffice; First, because it was sit that in the deare yeares, men should be more frugall in their diet, and content with lesse. Se∣condly, there was somewhat in stocke of former yeares, before the dreames of Pharaoh which foretold the famine. Thirdly, though Nilus did not overflow the fields in the deare yeares as at other times, and therefore tillage was laid down, Chap. 45. 6. yet this was not so universall, but that neere the bankes of Ni∣lus, somewhat might be sowed and returned vvith increase. At other times the measure of increase in the Land of Egypt vvas commonly according to the proportion of Nilus over-flowing, if it overflowed but twelve cubits deepe, it was like to be a fa∣mine; if thirteene, a scarcitie; if fourteene, a competency; if fifteene, a securitie; if sixteene, a plentie: See Plin. Nat. Hist. lib. 5. cap. 9. Fourthly, as Pharaoh was according to Josephs ad∣vice to buy up such a proportion of corne, and lay it up in store under the custody of officers in every citie, so it is like (by his example) that other great men would be buyers and storers to the same purpose, according as in Josephs judgement would be convenient.

V. 36. for store] He foretells not onely the misery to come, but the meanes so to mitigate it, that it may be borne, by laying up provision against it come.

V. 38. in whom the spirit of God is] (Dan. 5. 11.) The godly are most worthy of offices of honour; it is the same Spirit which maketh holy, that maketh wise, 1 Cor. 12. 4, &c. and therefore for the Spirit sake holinesse should be as highly ac∣compted of as knowledge, though of prophesie, yea and more, for with true prophetick knowledge men may goe to hell, Matth. 7. 22. but none that is truly holy shall come thither.

V. 39. none so discreet, &c.] Wisdome, and holinesse are meet qualifications for the same person; which discovereth a double folly of many, the one of those who thinke they shall not seeme wise enough, unlesse they be sometimes profane; the other of such as thinke they cannot but be wise enough, if they be zealous, though they be not discreet; and so on both sides, there is made a divorce betwixt those qualifications which Christ hath marryed together, Matth. 10. 16.

V. 40. Thou shalt be] Men should be preferred according to their parts, and none put into any office who have not gifts and endowments to make him able to discharge it. See Numb. 11. 17. Act. 6. 3.

be ruled] Or, armed, or at thy mouth shall all the people kisse. For, so the words may be rendred from the Hebrew Text; the sense comes all to one, for this last phrase imports very submis∣sive observance, as kissing the commands that come from his lips, not only assenting to them, but professing their assent with a kinde of delight; and though sometimes superiours did kisse their inferiours, yet was it many times an act of homage of the inferiours to their superiours, as 1 Sam. 10. 1. Psal. 2. 12. Prov. 24. 26 importing a submission, rather of affection, then of com∣pulsion; of love, then of feare.

V. 42. tooke off his ring] The ring was an ensigne of ho∣nour, as we find it mentioned both in holy Scripture, as Esth. 8. 2. & Luk. 15. 22. and in divers humane Authours: but with∣all this ring might be a signet of royall authoritie to seale and confirme such commands, orders, and decrees, as Joseph should signe for the peoples observance.

fine linen] (Exod. 25. 4. Revel. 19. 8. 14.) According to the countrey, for Egypt was famous for fine linen, and broidered worke, Prov. 7. 16. Ezek. 27. 7. The word is taken also for silke, especially for white silke, in such were the noblemen arrayed, and were thereby distinguished from vulgar persons.

gold chaine] This likewise was an ornament of honour, Prov. 1. 9. Ezek. 16. 11. Dan. 5. vers. 7. 16. 29. How lawfull it is for godly persons to weare such precious things, and with what conditions, see Annot. on Chap. 24. vers. 22.

V. 43. the second chariot] Which was for him who was next to the King, the second man in the Kingdome; all the prece∣dent honour he might have within doores, and that his dignity without might be sutable to this, when he went abroad, as Mor∣decai was mounted on the Kings horse, Esth. 6. 8. so Joseph must ride in the Kings Chariot; but in the Throne the King reserved to himselfe a settled preeminence, vers. 40. and in the Chariot did he reserve to himselfe a movable preeminence, so that he would have the first place, Joseph shall have the second, and so shall be known to be the second man in the the King∣dome; which is more honour then Daniel had for his reading of the writing on the wall of Belshazzars palace, for he was made for it, not the second, but the third man in the Kingdome, Dan. 5. 5. 29.

Bow the knee] The word is Abrech, which some expound tender father, or father of a King; for Ab is father in Hebrew, and Rech in the Syriack is sometimes used for a King; from whence perhaps the Latine word Rex, might have its deriva∣tion; and Joseph saith of himself that God made him father of the King, Chap. 45. vers. 8. Some derive the word from Ab, which is father, and Rech, which is tender, as meaning Joseph to be a father in prudence, though young and tender in yeares: howsoever, it is a title that cals for reverence, and that reverence may well be bowing of the knee, in which sense also the word is taken by many learned Divines.

V. 44. I am Pharaoh] The words may be taken by way of protestation, as if he had said, As sure as I am Pharaoh, &c. Of the name Pharaoh, see Annot. on Chap. 12. vers. 15. All the Kings of Egypt were called Pharaohs almost 1400. yeares from the first of that name.

hand or foote] A proverbiall Hyperbole, or figurative speech, whereby as much authoritie as may be is signified, that lesse then is truth may not be conceived; or it may be understood of the publique affairs in the government of the Kingdome, where∣in nothing shall be done, no man shall use his hand to doe any thing in the affaires of State, his foot to goe on any publique message or ambassage without Josephs advice. By all this hath Joseph a temporall recompence of his wrongs; for his servitude, he hath a ring, an ensigne of libertie; for course raiment, such as was sutable to a servile condition, he hath a suit of silke or very fine linen; for the setters of his feet, Psal. 105. 18. he hath a chaine of gold about his neck; and for a fixed prison, or dungeon, from whence he could not stirre, a movable Chariot (at his pleasure) to bring him abroad with honour; and for contumelious termes, and reproaches, such as his lewd Mistresse loaded him withall, loud acclamations of honour; as Abrech, tender father of a King, or bow the knee; last of all, for a full ac∣cumulation of comforts, he hath as ample recompence in propor∣tion of time, as in the kind of his usages, for the yeares of his affliction were but about thirteene, the yeares of his honour∣able preeminence or principalitie fourescore: which may cheare up the hearts of the godly, though for a season they suffer under the prevailing power, and spight of the ungodly, for they may assure themselves that God (if they suffer not as evill doers) will doe them right, and make them a full amends for all their wrongs.

V. 45. Zaphna••h Paan••ah] Egyptian words, as the most of those who professe especiall skill in the Orientall Tongues take them; and some so leave them without any interpretation at all; the Vulgar Latine repeating them addeth [in the E∣gyptian tongue] but those words are not in the Hebrew Text: the former word Zaphnah some derive of the Egyptian word Zephon, signifying an Idol, whose name is given in honour to Jo∣seph as the names of Bel and Nebo, Isa. 46. 1. to Belshazzar, Nebuchadnezzar; but as some expound the name, according to the Egyptian tongue it signifieth the Saviour of the world: be∣cause Joseph, by his storing up of provision against a generall famine, was a meanes to preserve them from perishing by fa∣mine. But they that reduce the former word to an Hebrew O∣riginall render it [a revealing of secrets,] and that is more per∣tinent to this story, wherein the most memorable thing report∣ed and most acceptable to Pharaoh is the interpretation of his dreame of the seven yeares of plentie, and famine; and his provision by the former, against the latter. This giving a new name, especially with such a signification, is an act of favour, with an intent of honour: See Gen. 17. 5. & Dan. 1. 7. The latter part of this Name is left by some learned Hebrewes as

in explicable, though it be said by an eminent Hebrician in his censure of the Vulgar Latine of the Pentateuch, that the E∣gyptian, Punick, Arabick, and other Easterne Tongues are Dialects of the Hebrew and of neere affinitie with it.

daughter of Potipherah] This is not the same man whom Jo∣seph first served, when he came into Egypt, for there is diffe∣rence betwixt the writing of the names, and the titles and of∣fices of the men; nor is it like that in so short a time (the time of Josephs imprisonment) the Captaine of the Kings Guard or Provost Marshall of Pharaoh, should become either a Prince, or Priest of On; but most improbable that so good and chaste a man as Joseph was, would take to wife the daughter of such a mother, as his wanton, and (many other waies) wicked Mi∣stresse was: the first Potiphar was of the Citie Memphis, this of On.

Priest] (Exod. 18. 1.) Or, Prince: the word is taken both wayes, because anciently both offices met together in one man, who was both Prince in the Family, and Priest in the Church; and for that (as some observe) it was the manner of Egypt, out of Philosophers to choose Priests, and out of Priests, Princes: but if this Potipherah were a Priest, he was an idolatrous Priest, and then Joseph would not for Religions sake accept of his daughter for a wife, it might be a fitter match for him if he were rather a civill Prince, then a Priest, and yet being an Idolater, though not a Master of Idolatrous mysteries (as the Priest was) it is questionable whether it were well done of him or no. In the generall it is not good, nor safe to be unequally yoked in respect of religion, whether heathenish, or hereticall; 2 Cor. 6. 14. since there want not wofull instances in some who of the stronger sex, and wiser sort have been drawn by the weaker to side with the wors••r part; and so, though with hope, and purpose haply to winne others, have lost themselves; if then it were not some on∣set of unavoidable necessitie, or that Joseph had not especiall di∣rection from God in his marriage (as in other things he had) the act was ill in him; and if the case were such, that he could make no better a choyce, or were dispensed with for it by Di∣vine instinct, the example as rare, or extraordinary, is not to be drawne into a rule, nor can be lawfull where the reasons are not alike, because of the expresse prohibition thereof, Exod. 34. 12. Deut. 7. vers. 3, 4. 1 King. 11. 1. Neh. 13. 26. Exod. 34. 15, 16. 2 Cor. 6. 14. and the great perill thereby, 1 King. 11. 1. Neh. 13. 26. Exod. 34. 15, 16.

of On] A Citie of Egypt (called also Aven, Ezek. Chap. 30. vers. 17.) in circuit about a hundred and fourtie furlongs, more usually called by the Greek name, Heliopolis, (which by inter∣pretation is the Citie of the Sunne) then On, or Aven; and in latter times the more common name is Damiata.

V. 46. thirtie yeares old] His age is mentioned to shew that his great prudence proceeded rather of revelation from God, then of experience in the world; and also to note that he suf∣fered imprisonment, and exile twelve yeares and more, that is, foureteene at the most, if when he was sold into Egypt at the seventeenth yeere of his age we reckon the seventeenth but cur∣rent or new begun, and account this thirtieth not for new be∣gun but for compleat, and ended. On the age of Joseph divers observe that it is an age of ripenesse for publique imployment, for at that age David began his reigne, 2 Sam. 5. 4. Ezekiel his Prophesie, Ezek. 1. 1. John Baptist and Christ their Evan∣gelicall ministery, Luk. 3. 23. the Levites their service in the Tabernacle, Numb. 4. 3. which should admonish those that are about that age, or above it, to extend their thoughts beyond their owne particular interests, and to set them on worke, some way to promote the publike good.

when he stood] By this phrase in Scripture is understood a ser∣viceable attendance, as Dan. 1. 19. 1 Sam. 16. 21. as to be rea∣dy at hand to receive commands, and to goe presently to put them in execution.

V. 47. by handfuls] Or, heapes. viz. from one graine so many as would fill the hand, or make an heape; by which speech is meant a very great increase.

V. 48. gathered—the food] That is, the corne principally, not other fruits in generall▪ for of many there was no great need, and many would not keepe.

V. 49. untill he left numbring] He laid up the provision by rule, and proportion, and reduced the Barnes, and Bayes of building to number, with the quantitie of corne contained in them; and when he had sufficiently provided for the publique supply of Egypt, he laid up afterward without any such exact account, as before he used.

V. 50. Priest of On] See Annot. on vers. 45.

V. 51. hath made me forget] It is thought by some that not∣withstanding his fathers house was the true Church of God, yet the company of the wicked, or prosperitie caused him to forget it. But that he did not altogether forget his fathers house is plaine, because he maketh mention of it; this forgetfulnesse then is to be referred to the toyle he endured (for that he ex∣presly speaketh of) and to that which was offensive to him in his fathers house; which yet he needed not to forget, but so farre as not to think of it by way of offence, (as God may be said to forget or not to remember mans sinne) or in a sense of afflicti∣on as before is premised, Isa. 65. 16. And whereas he continued divers yeares in Egypt, some principall part whereof (as the Citie of Memphis) was but about fiftie miles distant from He∣bron, where was his fathers family, and his father heard not from him all the while, untill he sent for him into Egypt, it may be thought he failed somewhat, if not in his faith, yet in his filiall affection; but though Joseph made not himselfe knowne unto them, he might send privately to them, and be informed of their welfare though they knew not from whom the inquirie came; and for concealement of himselfe so long from them, he might doe it as foreseeing a fitter opportunitie to reveale him∣selfe unto them afterwards▪ but certainly Gods providence disposed of his discovery so, as that it fell upon the fittest sea∣son; and if Joseph were somewhat faultie towards his best friends, it is no marvell, since he had his infirmities as a man, and might have the more failings as a Courtier, espe∣cially his condition being so strangely changed, and his favour▪ and honour, and power so great with a King, and people who had the Hebrews his naturall kindred, and Countrey men, in extreme disdaine.

V. 54. And the seven yeares of dearth began] The seven yeares of plenty were now fully ended, the seven yeares of fa∣mine presently followed; which may warn ••s in times of plenty to think of want that may come after, and to take heed we doe not hasten it by a wanton wastfulnesse of Gods good crea∣tures, nor by unthankfulnesse to him that giveth them.

as Joseph had said] Divine predictions never faile of full effect.

dearth was in all lands] That is, in all those lands that were neere to Egypt, as Phenice, Canaan, Syria, and Arabia, which are next in situation to it, and border upon it, not in all with∣out exception: as Caesar is said to taxe all the world, Luk. 2. 1. which Taxe extended not beyond the bounds of the Romane Empire.

there was bread] That is, corne laid up in severall Cities, so as with conveniencie to furnish the whole Land.

V. 55. famished] That is, vehemently hungred, ••he private stock of provision now being spent.

cried to Pharaoh] Though it were knowne to the people that Joseph was appointed both to lay up, and lay out the provision made out of the seven years of plenty, yet many of them came unto the King; and it may be the more, because Joseph was a stranger borne, and of that Nation which the Egyptians had in great abomination; and because Pharaoh was (as a com∣mon father) to see to the safetie and succour of all his people; therefore in the famine of Samaria a woman called upon the King for helpe, 2 King. 6. 26.

V. 56. all the face of the earth] Which words are to be limi∣ted, as vers. 54. See the Annot. there.

V. 57. all countreys] See Annot. on vers. 54.

all lands] See Annot. on vers. 54.

CHAP. XLII.

V••rs. 1. JAcob saw] That is, heard, or understood, or as surely beleeved as if he had seen it, (though he had it but by report, vers. 2.) because the sight gives best assurance (for one eye-witnesse is of more credit then many eare-witnesses) therefore it is many times used for the notice that is taken, or comes in by hearing; as the people are said to see the thunder∣ings, and the noise of the Trumpet, Exod. 20. 18. and sometimes also for the knowledge of things by the other senses, as▪ •••• have made our savour to be abhorred in the eyes of Pharaoh, Exod. 5. 21. Savour is apprehended by the nose or palate, not by the eies. Yea, by reason also, or by faith; because many things are apprehended as assuredly by the light of reason, and evidence of faith, as if they were set before our eyes.

corne] Heb. breaking. Why corne is called breaking, sundry Writers give severall reasons; some suppose it is called breaking because it breaketh hunger; some, for that it is broken, or ta∣ken off from the heape; some, because it is broken by the mill; and some, for that it is broken into divers parts, and distributed when it is sold; and so Sheber the Hebrew word here used (which some read breaking) signifieth buying and selling, Amos 8. 5. Or, generally any act whereby distribution is made.

Why doe ye look] Or, gaze: as men destitute of counsell, or so perplexed and amazed in mind as not knowing what to doe to be furnished with food against the famine; a grievous, and terrible affliction, when the violence is sometimes such as makes many like hungry dogs to feed upon abominable meats, and to pay a deare rate for them; as in the famine of Samaria an Asses head was sold for fourescore pieces of silver, and a little Pigeons dung for five pieces of silver, 2 King. 6. 25. (the Pi∣geons dung (as Josephus noteth) served in stead of salt, Joseph. Antiq. lib. 8. cap. 2. pag. 227.) and sometimes it is so fierce

that it makes the mother to use her teeth, instead of her lips to her owne child, to bite without pitie the infant which she was used to kisse, and instead of giving it suck, to let out the bloud of it, Deut 28. vers. 57. which hath beene done in a famine, not onely by some hard hearted mothers, but by such as were of a kind, and tender nature, as the Prophet Jeremie sheweth, The hands of the pitifull women have sodden their owne children, they were their meat in the destruction of the daughter of my people, Lam. 4. 10. and they that have nothing besides themselves to offer up in sacrifice to this mercilesse tyrant famine, are made sometimes to be so fierce towards themselves as to eat the flesh off their owne armes, Isa. 9. 20. The consideration hereof may be a motive of thankfulnesse to God though but for scraps, or crums which fall from the Tables of the wealthy; and may be a Caveat against murmuring at ordinary wants, and against wan∣ton abuse of Gods bounty, when he gives abundance: and Ja∣cob and his family having their part in this common calamitie (which was also the lot of his father Isaac, and of his grand∣father Abraham, Gen. 26. 1.) may be remembred to warne e∣ven the best, and holiest, that they expect not a priviledge from the common crosses of this life, nor bee too much perplexed (as it seemes Jacobs sonnes were) when God giveth them oc∣casion to exercise their faith, and patience in the like kind; for that which is famine to others shall be but a fast or more mo∣derate diet unto them, for God their Father will so provide for them (as in this case he did) that in the dayes of famine they shall be satisfied, Psal. 37. 19.

V. 2. get you down] Egypt lay lower then Canaan, and therefore when Joseph sends his brethren for his father to Ca∣naan, he saith, goe up, Chap. 45. ver. 9. but when he bids them bring his father into Egypt, he saith, Bring him downe hither, vers. 13. and Egypt lying lower was the fitter to be made fruit∣full by the overflowing of Nilus. See Annot. on Chap. 13. v. 1. See also, Chap. 46. vers. 4.

live and not die] (Chap. 43. 8. Psal. 118. 17. Isa. 38. 1.) To live, and not die, is all one; yet the phrase is not idly, either varied, or doubled, but to expresse a strong affection in the speaker, and to imprint the like in the mind of the hearer; and sometimes the first imports a blessing of long life, the second a preservation from the second death by which damnation is noted, Revel. 20. 6. 14.

V. 4. But Benjamin] Jacob was very tender towards Ben∣jamin, as Josephs brother by Rachel whom he most dearly loved, and as the youngest of all his children. See Annot. on Chap. 37. vers. 3.

V. 6. bowed] (Chap. 43. 26. 28. & 44. 14. & 50. 18) Do∣ing this homage to Joseph, as Master of the corne, they make good, though unwittingly, his prophetick dreame of his bre∣threns sheaves doing obeisance to his sheafe, Chap. 37. v. 7.

V. 7. he knew them, but they] Some of them were at mans estate when they sold him, and by them he might guesse at the rest, especially hearing, and understanding their speech one to another; but he being then but seventeene yeares old, and now very neere fourtie, was so changed in countenance, and lan∣guage, (speaking the Egyptian Tongue) in habit, and condi∣tion (being nobleman-like, which they little looked for, having sold him for a slave) that they could not know him.

made himselfe strange unto them] This dissembling was more sutable to the condition of an heathen Courtier, then to the qualification of a true Israelite in whom is no guile. Joh. 1. 47. and is therefore to be taken rather as an example of Caution, then of Imitation: But this strangenesse was kept with the better de∣corum, because he had so ordered the sale of eorne, that where∣as he imployed others to sell to the natives, he himselfe sold unto strangers, for which purpose he appointed a peculiar place to furnish them, and that was the chiefe Citie of the King∣dome.

spake roughly] They deserved no better entertainement at his hands, who dealt roughly with him, and had no pitie on the anguish of his soule when he besought them to spare him, v. 21. but Joseph did not this by way of grudge, or revenge, but to make them the more sensible of their owne ill dealing with him, and of his kindnesse to them, when he discovered himselfe unto them.

V. 9. to see the nakednesse] (Exod. 32. 25.) That is, the weaknesse of the Land by want of wals, or other necessary safe∣gard; for he that hath no armes or defence, may be said to be naked, as exposed to perill from the hands of enemies; as he that hath no cloathes, is exposed to the sharpenesse of the wind and weather.

V. 11. all one mans sonnes] That shews they were no Spies, for no man would send so many sonnes together for such a pur∣pose: when Spies were sent by Moses to take a view, and to give information of the Land of Canaan, they were not sent many of one family, but one of a Tribe, Numb. 13. 2. and their direction was to see the Land what it was, and the people that dwelt therein, whether they were strong or weak, few or many, and what they dwelt in, whether in Tents, or in strong holds, and what the Land was, whether it were fat, or leane, whether there were wood therein or not, Numb. 13. 18, 19, 20.

V. 12. Nay; but to see] See the second Annot. on v. 7.

V. 13. one is not] (Lam. 5. 7.) That is, not alive, Chap. 44. vers. 20. See Annot. on Chap. 37. vers. 30. Or, not in this world, as was said of Enoch though he were not dead, but ta∣ken up alive, Gen. 5. 24. Heb. 11. 5.

V. 14. This is it that I spake] That is, you pretend you have another brother, and have not, and therefore being false in this, ye are Spies and no true men.

V. 15. by the life of Pharaoh] Some read, Pharaoh liveth, some, let Pharaoh live, or, (which is the meaning) as Pharaoh liveth; Hebr. the lives of Pharaoh; if the words be rendred, Pharaoh liveth, or, let Pharaoh live, or, (which is the same in effect) as Pharaoh liveth, the sense may be, as truly as Pharaoh liveth ye shall not goe hence, as Ezek. 33. 11. As I live (saith the Lord) [I have no pleasure in the death of the wicked] So also, 1 Sam. 1. 26. & Chap. 17. vers. 55. If [the lives of Pharaoh,] the meaning is, by the life, or, lives of Pharaoh, (of which expression in the plurall number, see Annot. on Chap. 2. vers. 7.) and so we may conceive Joseph had got a taint of the Courtiers language, which was to honour, and flatter the King, by taking his name into their attestations; so in after ages, it was the manner to sweare by the life or genius of the Emperour: a sinne which God hath forbidden, as a great dishonour to himselfe, Deut. 6. 13. compared with Matth. 4. 10. so great, as if it were uncapable of pardon, Jer. 5. vers. 7.

ye shall not goe hence] That is, ye shall not all goe hence. Hebr. if ye shall goe hence; the words are suspensive, where the later part, which is implicitely a curse, is forborne; the sentence made out may be, if ye goe hence, let me be punished, or, I will be punished for you. See Annot. on Gen. 14. 23.

V. 16. else by the life of Pharaoh] He sweares againe by the life of Pharaoh; it is like that he had contracted a custome (by his ill company) so to sweare; which sheweth how dangerous it is to be familiarly conversant with the wicked.

ye are spies] Though he sweare he doth not forsweare, for he calls them spies but conditionally, if they brought not their youn∣ger brother to him; which condition they accepted of, and so were to be taken as spies if they did not bring him.

V. 18. I feare God] (Nehem. 5. 15.) And therefore will be true and just in my promise. See Annot. on Gen. 20. 11.

V. 21. we are guiltie] Affliction as a rack inforceth the confession of those faults, which otherwise would not be ac∣knowledged, and consequently not pardoned, Prov. 28. vers. 13. 1 Joh. 1. 9. Though then affliction be not pleasant, as a banquet, it is profitable, as a medicine, for the recovery of the soule from the sicknesse of sinne; though it have been of long continu∣ance: for the guilt of their sinne was about twentie yeares old, though the smart and anguish of it was not felt untill now, af∣fliction wakened their consciences which before were asleepe; their bonds, and imprisonment were a meanes of freedome to their soules from the bonds of wickednesse, according to the words of Elihu; If they be bound in fetters, and holden in cords of affliction, then he sheweth them their worke, and their transgressions that they have exceeded; He openeth also their eare to discipline, and commandeth that they returne from iniquitie, Job 36. 8, 9, 10. See Hos. 5. 15.

therefore is this distresse] Here they doe well to entitle their trouble to their sin; though they were no politique Spies, yet they deserved as much and more then they suffered; and herein their present state is answerable to their precedent fault, for they dis∣dained that Joseph should have any preeminence above them, and now they are faine to doe humble homage unto him; they conspired against him, and he hath a plot to perplexe them, they bound him, and cast him into a pit, he commits them to close custody, whence they could not stirre, and binds the chiefe of their conspiracie before their faces; they would not heare him, when he begged to them for mercy, and he sheweth himselfe in∣exorable towards them; and so is Joseph a minister of divine justice upon them, for God hath said; Who so stoppeth his eare at the cry of the poore, he also shall cry himselfe, and shall not be heard, Prov. 21. 13. See Judg. 1. 7. Matth. 7. 2. Jam. 2. 13.

V. 24. wept] (Chap. 43. 30.) Joseph had acted the part of a severe Inquisitour towards his brethren untill now, and now he can hold out his hypocrisie no longer; nature puts forth eye∣witnesses of good affection to them, while art pretends both cause and purpose, of rigorous dealing with them: which was an assured proofe that he troubled them to doe them good, and not because they did or meant him hurt: and here we see how naturall affections are too strong to be kept in by artificiall dis∣guises. Joseph was wise, yet could he not so keepe on his dissi∣mulation, but his kindnesse overcame his craft; hence it is that hypocrisie will not long be hid, and that a lying tongue is but for a moment, while the lip of truth is established for ever, Prov. 12. vers. 19.

bound him] Simeon had a chiefe hand in the massacre of the Sh••chemites, and it is like he shewed himselfe most harsh.

••nd hard hearted to his brother, for if he had been but as well inclined to him as Reuben and Judah were (he being the eldest sonne but one) they three by their senioritie might have prevailed much with the rest in their brothers behalfe, wherefore he had most need of humbling; and it may be Joseph feared his perverse disposition would disswade his father from sending Benjamin unto him, and hoped that Simeon being the worst of his brethren, the detaining of him would be the least affliction to his father; howsoever he being left in his hands, Joseph wanted neither meanes, nor mind to use him with more respect, when he saw a meet season for it.

V. 25. provision for the way] To serve both them and their cattell, that is, their asses, vers. 27. in the way, that they might bring home all they had bought without diminution.

V. 27. as one of them opened] That there was but one sacke opened in the Inne may seeme by this saying; which appeares the more probable, because when they came home and emptied their sackes before Jacob, they were all afraid to see every man his money restored againe, which had not so much affected and affrighted them, if they had all opened them before in the Inne; and though Judah say they opened their sacks in the Inne, Chap. 43. 21. They that hold there was but one single▪ sacke opened, reply to that, that as Noah, in the five hundreth yeare of his age, is said to beget Shem, Ham, and Japhet, Gen. 5. 32. whereas he then began to beget them (and the same may be said of Terah, Gen. 11. 26.) so they were said to open when they did but begin to open their sackes in the Inne, and finished the dis∣covery at their coming home: But it seemes not probable, that when one sacke was opened, and they so troubled, but that they would presently make triall of the rest; and it is enough that the rest are mentioned to have done the like, Chap. 43. 21. and though upon the opening of their sacks in the presence of Jacob they were affrighted againe, that might be, not as at a new thing, but upon some new reason of danger discovered by their father, which from his apprehension of perill might worke a stronger operation of feare in them then before they conceived; or it might have so much new force as to renue their former feare, for a time intermitted.

V. 28. afraid] Guiltie persons are very timerous, and easily take a fright even at that which is done in favour, if it be strange and beyond expectation. See Levit. 26. 36.

that God hath done unto us] Because their consciences accused them of sinne, they thought God would have brought them to trouble by this money; Though they were most of them very faultie towards Joseph, and otherwise wicked, yet they rightly apprehended that punishment was the reward of sinne, and God the author of that punishment, and the disposer of that matter by his providence, which reacheth even to the smallest matters, Matth. 10. 29.

V. 35. they were afraid] Sore afraid, for the Hebrew phrase is, their heart went out of them; upon the sight of their money, when they opened their sackes in the Inne, they were afraid that there was some subtle devise to ensuare them; See Annot. on vers. 27, 28. and now they open them at home, it is said they were afraid; it is like the first feare was sudden, and short, at least that it did not last untill they came home, yet with a second sight of the money their passion might returne upon them, especially their father being taken with it, and gi∣ving reasons for it, might easily receive the passionate appre∣hension of his sonnes, and so they were now (father and sonnes) afraid together: or, the sonnes would not acknowledge they had opened their sackes before, and found the money in them, lest their father should have chidden them, and so they faine a feare with him, as if now they had first taken notice of the matter.

V. 37. slay my two sonnes] He had foure sonnes, Gen. 46. 9. therefore some read, for slay my two sonnes, slay two of my sonnes, or two which were then present, the other two at that time ab∣sent; but what securitie was this to Jacob, who would be more loath to slay two of his grand-children, then to send his sonne Benjamin? this was a passionate and inconsiderate speech of Reuben, yet so that Jacob might thinke that though his words were rash, there was some reason for his confident undertaking for Benjamins returne.

CHAP. XLIII.

Vers. 1. THe famine was sore] The longer it continued in time the more it increased in degree; this was a great temptation to Jacob to suffer so great a want where the Lord had promised to blesse him with abundance; see Gen. 28. 13. This was the second yeare of that great famine.

V. 2. eaten up the corne] That is, when there was very little left, and after a while like to be none, without a new supply.

buy us a little food] To serve us in the famine of this present yeare, for Jacob knew not that five yeares famine were yet to come; he had a great family of sons, daughters, grand-children, and servants, which by conjecture might amount to two or three hundred, so that a great deale of corne might be held but a little in respect of so great a company; but by calling it a lit∣tle he might meane in regard of the spare diet which men were to be tied unto in hard times, so that now they were to spend lesse in provision then when the Lord sent it in a greater pro∣portion.

V. 3. not see my face] With favour or safetie to your selves, for I will apprehend you and punish you as spies, except your brother be with you.

V. 4. buy thee food] They were to buy for themselves as well as for him, and he was but one, they many, yet he saith to his father we will buy it for thee, because they went at his com∣mand, and for that the care of the whole family belonged to the father of the family.

V. 5. we will not goe] Because it will be in vaine, for o∣therwise we shall get no corne, and not without danger, for we are threatned if we come againe and Benjamin be not with us.

V. 8. And Iudah said] Reuben had spoken rashly without heed, and his speech was as little heeded by Jacob, as by him∣selfe, and so he prevailed nothing with him; Simeon, the next in age to Reuben, was kept prisoner in Egypt; Levi next to him in birth and too neere him in the blood of the Shechemites, ha∣ving for that fact little acceptation with his father, either wanted heart to speake, or hope to speed, especially seeing Reubens mo∣tion was refused; Judah the next in senioritie speaking more wisely at a better opportunitie, (for now the necessitie of sup∣ply made Jacob the more willing to yeeld, what before he had denyed) obtained his consent to bring his brother Benjamin into Egypt; The way then to prevaile with an unwilling mind is to use a mediatour, who hath some gracefull acceptance with the partie to be moved, and for such a one to use prudent per∣swasion, and to watch the advantage of the best opportunitie to make the motion successefull.

the lad] He was now about twentie foure yeares of age, and a father of divers children, Chap. 46. 21. yet he calls him but a lad, because he was the youngest, and in his fathers affection as deare and tenderly beloved and cared for as if he were but a boy. See Annot. on Chap. 37. vers. 30. and on Chap. 22. vers. 5.

V. 10. this second time] That is, if we had not been delay∣ed we might have made a second returne with corne by this time, that is, if thou hadst not stayed us in retaining Benjamin, we might, &c.

V. 11. If it must be so] There is no wisdome in striving with necessitie; when we cannot frame our condition to our wils, we must bring downe our wils to our condition; and it was better that one should be adventured upon some uncertaine danger, then that all the family should be left to the certaine danger of famine.

best fruits] In Hebrew, take of the melodie, musick, or singing of the earth. That is, excellent fruits, which are received with praise, and used with delight.

a present] Jacob resolving to referre the matter concerning himselfe, and his sonnes to Gods providence, doth yet use his owne prudence to speed his purpose▪ and therefore to ingratiat•• them in the favour of that great Lord in Egypt (whom he knew not to be his good sonne Joseph) he sends a present, which (as Solomon sheweth) is a meanes to pacifie anger, and to obtaine favour, Prov. 21. 14. & 18. 16. & 17. 8.

a little balme, and a little honey▪ &c.] Balme was very pre∣cious, and therefore a little of that might be a competent pre∣sent, and a little honey though Canaan were said to be a Land flowing with milke, and honey, Levit. 20. 24. and in many other places, yet in a time of so great dearth, honey being of use for humane sustenance, a little of it with other things might be accepted.

spices] The Hebrew word is Nechoth, which some render by the gumme of the Balme tree; some, Waxe; some, aromatick, or odoriferous spices: others more generally, desireable things; some (as the Vulgar Latine in this place) expresse it by the word Storax, which signifieth a kind of tree, and the teare, or gum which issueth out of it, of which Diascorides writeth, lib. 1. cap. 78. & Plin. lib. 12. cap. 25.

nuts] Or, Terebinth nuts; or, nuts of the Turpentine tree; the originall word is not (as some observe) found any where, but here, in the holy Scripture.

V. 12. double money] This double money may have a double meaning; one is, that they took their money back which was found in their sacks mouthes, and money for more corne to be bought in Egypt; the other that (besides the restitution mo∣ney) they tooke the price they formerly paid, and made an augmentation above that they paid before; either because the price of the corne, by the continuance of famine, was increased▪ or the proportion was to be doubled.

carry it againe] Restore the money which you brought back unawares, for you cannot have a right both to the money, and the corne.

peradventure it was an oversight] The men, that should have

received and kept the money, being busily employed with many at once, might bee mistaken, and so might you be some way or other, howsoever misreckoning is no pay∣ment, the corne being ours, the money is theirs that sold it, therefore take it with you, and restore it. Jacobs justice in bar∣gaine condemnes the ill dealing of many, who make no con∣science upon how cheape termes they get another mans goods; It is naught, it is naught, (saith the buyer) but when he is gone a∣way then he boasteth, Prov. 20. 14. When by dispraysing the ware he hath pulled downe the price, he makes brags of his bargaine, and the seller saith as fast, It is good, it is good; and if he can scrue up the buyer to an unconscionable rate, he is as ready to boast of his gaines; but if either be mistaken to his prejudice, no restoring will be made: and yet the saying is most true, without restitution (either indeed, or in desire) there is no remission.

V. 14. God Almightie give] Our chiefe trust ought to be in God, and not in worldly meanes; the hearts of men are in his hands, Prov. 21. 1. And though it be a point of prudence to doe what we can to winne them, yet it is a part of piety to re∣pose our confidence in Gods mercy to us, and in the mercies of men but as by his meanes.

If I be bereaved] He speaketh these words not so much in despaire, as to make his sonnes more carefull to bring againe their brother; and withall to expresse his resolution to referre the matter to Gods providence, whatsoever became of him, or his; as Esther did, when, purposing to put her selfe upon the Kings displeasure for her peoples safetie, she said, If I perish, I perish, Esther 4. 16.

V. 18 were afraid] See Annot. on Chap. 42. v. 28.

that he may seeke an occasion] Guilty persons are very suspici∣o••s, and are as injurious many times to well meaning minds, by their mistrusts, as by their injurious dealing. See 1 Sam. 17. vers. 28.

V. 21. every ones money was] See Annot. on Chap. 42. vers. 27.

full weight] See Annot. on Chap. 23. v. 16.

V. 23. your God, and the God] This being the speech of Jo∣sephs Steward, it appeareth that notwithstanding the corruption of Egypt, yet Joseph taught his family to feare God.

hath given you treasure] The good we receive from men is to be ascribed to the goodnesse of God.

I had your money] I acknowledge the receit of it, there was no theft nor fault in you.

V. 24. washed their feet] See Annot. on Chap. 18. v. 4.

V. 29. saw—Benjamin] He saw him before, but he would not seem to take any especiall notice of him; now he professed∣ly set his eyes upon him, speaking both of him and to him in an affectionate manner.

to thee my sonne] Joseph called Benjamin his sonne as he was a father in the Civill state, Chap. 45. vers. 8. So are they that are Governours in the Common-wealth, to whom honour is due under the title of fathers, under the fifth Commandement.

V. 30. his bowels did yerne] (1 King. 3. 26.) The worthiest persons are most tender-hearted, as being likest unto God. See Jer. 31. 20.

V. 32. for him by himselfe] There were three tables at least in the roome, one and the chiefe for Joseph as Viceroy to Pha∣raoh; another for his eleven brethren; and a third for the No∣bles of Egypt invited by Joseph to the feast; so that they dined together in respect of the roome, not together in respect of the tables.

••ate bread] Bread is put for all things that are served in at a meale, or feast: See Annot. on Chap. 31. 54. It might seeme strange for so great a man as Joseph to entertaine strangers of no higher ranke then his brethren seemed to be, in that man∣ner; but Josephs wisdome was such, and so well knowne, that most would conceive he had some good reason for it though they knew it not.

abomination unto the Egyptians] Not onely because they were shepherds, as Chap. 46. 34. (for the Egyptians had flocks of sheepe, Gen. 47. Exod. 9. 3. 17. whose milke they did eate, and weare their wooll, which might be as the Livery of servants, for they worshipped such cattell) But because they did feed up∣on such cattell as the Egyptians did worship; and though the Egyptians did feed on Buls and Oxen, they did not eat Kine, for they worshipped the females in honour of Isis, who the Poets faine was turned into a Cow, and afterwards returned againe to the forme she had before; but above all things the head of any beast was an abomination unto them, because upon the head they used to poure out all their imprecations, therefore that as most execrable was most abhorred by them; hence it is that they cannot indure to have sheepe, or kine to be killed though by way of sacrifice, and therefore such sacrifices were an abomination unto them, Exod. 8. 26. and so were such as either did feed upon such creatures as they did honour, or on such, ei∣ther in whole, or in par•• (especially the head) as they did ab∣horre. Besides it is the nature of the superstitious to condemne all others in respect of themselves, and to contemne them too▪ (so did the Egyptians other Nations) as uncleane in respect of themselves.

V. 33. and the youngest according] Though Benjamin were the sonne of Rachel, the mother of Joseph, yet are the sonnes of the hand-maids Bilhah and Zilpah set above him; so much is senioritie, or prioritie of time to be accounted of, and in many cases precedence is best swayed by that consideration, since it is neither subject to doubt nor envie.

and the men marvelled] Who? and at what? if by the men be meant the brethren of Joseph, some thinke it was matter of marvell to them, how he, being an Egyptian, (as they thought him) knew how to ranke them according to their senioritie; but it seemeth rather that they placed themselves; and then their marvell was at somewhat of the Egyptian fashion, con∣trary to that of their owne Countrey; or that Joseph sat neither with the Egyptians nor with the Hebrewes; yet that would be no matter of marvell, since he was a Prince, and so it was a Princely prerogative to sit alone; or that themselves were so honourably entertained in the Kings Court, being at home but Countrey Shepherds; and that their brother Benjamins messe was five times so much as any of theirs: and these two might be causes of marvell, not only to them, but to the Egyptians also.

V. 34. sent messes to them] Heb. he elevated elevations from his faces unto them. The meaning is, that the meat was set be∣fore Joseph and he distributed what he thought good unto the Guests; the Hebrews call the messes elevations, because they were carried up on high for honour sake; and from his faces; that is, of the meats that were ••et before his face, the plurall num∣ber put for the singular.

Benjamins messe] The manner of those times and Countreys was not, as with us, to serve in dishes, as in common, whereof those that sat at Table might indifferently partake, but every one had his portion distributed to him by himselfe: some take this not for the whole meale, but that towards the end of it, some parcels of banquetting-stuffe were distributed to Josephs brethren, and that in them Benjamin had five times as much as the rest.

five times so much] In Hebrew it is five hands, for five parts: for gifts or parts are called hands, or handfuls, because they are given and taken with the hand. He sheweth so much more re∣spect to Benjamin then any of the rest, because he onely was his brother both by the fathers, and mothers side; so did Elkanah by a better portion to Hannah shew that he preferred her be∣fore Peninnah, 1 Sam. 1. 4, 5.

dranke, and were merry] Sometimes the word here used sig∣nifieth to be drunken, but here it is meant but of a free use of drinke; for chearfulnesse, not for excesse, as Cant. 5. 1. So is the Greek word, Joh. 2. 10.

CHAP. XLIIII.

Vers. 2. PƲt my cup] We may not by this example use any unlawfull practises, seeing God hath commanded us to walke in simplicitie, 2 Cor. 1. 12. & Chap. 11. 3. Joseph did this haply to try their affections to their brother Benjamin, whether they were well affected to him or envious at him, for the extraordinary favour he had shewed unto him.

V. 4. follow after] Pursue them with a convenient number of horse that you may overtake them, and bring Benjamin from them, though they would offer to rescue him.

V. 5. whereby he divineth] It was the manner of the hea∣thens, (and it is like among them, of the Egyptians) in the Ceremonies of Divination sometimes to use a Cup, sometimes a Bason; and Joseph bearing himselfe as an Egyptian, and sup∣posed by the people to be such a Diviner, and to use such Ce∣remonies, he taketh the matter upon him; or his Steward in his name speaketh as if he divined by that Cup: Or the words may be, not in which, or by which he divineth; but of which, that is, he can divine, that is, tell where it is, and who hath taken it a∣way, or by this Cup discover your dealing in this businesse, though it were done in secret: Or the word in the Originall may signifie a prudent presaging or insight by conjecturall try∣all; so there is no need to conceive that Joseph played the Sooth∣sayer, after the Egyptian manner, which no doubt he detested, having a divination, or revelation from God of an higher, and holyer kind then this; yet in that he was content to be taken for an Egyptian Diviner, or fained that he consulted with Soothsayers, his simulation was his sinne, as his swearing before; for he was but a man, though of the best sort, and as a man no doubt had his faylings, as others of the Patriarchs: his ex∣ample then is no patterne for any ones profession, or practise of such superstitious discoveries.

V. 8. we brought againe] This is brought in as an argument of their true dealing, who were so ready to restore, not charged, or perhaps not chargeable by any with any wrong.

V. 9. let him die] This was a speech both too generall, and too severe, like that of Jacobs their father, Chap. 31. 32. but in

this the more inconsiderate, because they should have remem∣bred, how their money was put into their sacks before, without their knowledge, and have thought that the like might be done concerning the Cup; yet such a confident asseveration was an argument of innocencie in those that made it.

V. 10. shall be my servant] The servant of Joseph speakes thus, as in his Masters name, and right; for Joseph himselfe came not out after them, for at his brethrens returne to the Citie he was yet in his house, vers. 14.

V. 13. rent their clothes] To signifie how greatly the thing displeased them, and how sorry they were for it: see Annot. on Chap. 37. vers. 29. This was very hard usage by Joseph, but it was of good use for triall and exercise of humilitie and pa∣tience, and it lasted but a while, and at last was recompensed with comfort.

V. 15. can certainly divine] See Annot. on vers. 5.

V. 16. What shall we speake] Their consciences were cleare, and their conviction seemed as cleare, so that for the present they knew not what they should say by way of apologie for themselves.

God hath found out] Here is nothing said nor pretended by way of excuse, or defence, but rather a confession, as though they were guiltie of the fact, when they were all free; for Ju∣dah speaking first, (and it may be in some hast, as more enga∣ged in the matter then the rest, because of his undertaking for the returne of Benjamin, Chap. 43. vers. 9.) might upon the sudden misdoubt there was some fault in some of his brethren, or if not concerning the Cup, he might recall to mind the con∣spiracie against his brother Joseph, and thinke that God was meet with them for that, as Chap. 42. vers. 21. Howsoever, if we see no evident cause of our affliction, let us looke to the secret counsell of God who punisheth us justly for our sinnes.

we are my Lords servants] Judah first gives up their libertie lost, who was the first mover for the selling of his brother Jo∣seph for a servant, Gen. 37. vers. 26, 27. The law concerning theft was in Moses time that restitution should be made in some cases double, in some foure-fold, and he that could not make such a recompence was to be sold, and become his slave, to whom he was a thiefe, Exod. 22. vers. 31. but in this case their owne words exposed them to a greater perill, even to the losse of their lives, vers. 9. and though therein they spake not wisely, here they answer honestly, and professe themselves (at least Judah for himselfe and the rest, and none of them spake a word to the contrary) ready to make good, what they had said though they die for it; which may be justly applied to the reproofe of those, who will stand to nothing they say, if it make against themselves; and so for their advantage, or to avoid damage, make no scruple to break their words, and sometimes also their solemne oathes.

V. 18. in my Lords eares] Judah coming neere and desirous to speake in Josephs eare seemeth to be repugnant to that, Chap. 42. vers. 23. where it is said, that Joseph spake unto his bre∣thren by an Interpreter, or (as in the marginall variation accor∣ding to the Hebrew) an Interpreter was between them; be∣cause the Hebrews understood not the Egyptian tongue, no•• would Joseph bearing himselfe as an Egyptian seeme to under∣stand the Hebrew tongue; why then did Judah draw neere, and desire to speake in his eare, as by way of secret whispering? Answ. First, for his drawing neere it was convenient for him that spake to advance a little before the rest of his brethren to∣wards him, who was to be spoken to. Secondly, for that he saith of speaking in his eare, it doth not necessarily imply any whispering speech to be heard by one alone, as may appeare by the like phrase, Gen. 50. vers. 41. Exod. 11. 2. Deut. 5. 1. and in divers other places. Thirdly, if Judah did come neere, and desire to speake to him privately without an Interpreter, it were not repugnant to that, Chap. 42. vers. 23. for in Egypt Joseph was generally knowne to be an Hebrew, for he was accused un∣der that name, Chap. 39. vers. 14. 17. and so committed to pri∣son, and in prison he was taken for an Hebrew, Chap. 41. 12. and under that title sent for to the Court in great hast, vers. 14. And so being famous by his divine wisdome, interpretation of dreames, and by his great change from a poore prisoner to a prime Courtier, it might easily be known to his brethren, (espe∣cially now at their second coming, having beene so entertained by him, as no strangers were but they) that he was an He∣brew, though they knew not of what particular Family he was, nor durst presume to take further notice of him then he was pleased to allow of.

even as Pharaoh] That is, having his royall power for a great part of it in thy administration, and though not in equall autho∣ritie with him, yet next unto him.

V. 19. Have ye a father] This passed betwixt Joseph and his brethren at a former conference, but is not set downe untill now, when Judah tooke occasion to relate what had passed.

V. 20. child] The word Jeled, in the Originall properly signifieth a child newly borne, as Exod. 1. 17. & Chap. 2. vers. 7, 8. Or a child not yet weaned, Gen. 21. vers. 8. and the same word was applied to Joseph when he was seventeene yeares of age, Gen. 37. vers. 30. And this extenuating terme is given ei∣ther out of compassion, importing tendernesse, such a tendernesse as one would use to a little child, as in that case of Joseph; or it is taken by way of excuse, as an officious lie, as in this place, to keepe Benjamin at home with his father, as if he were so little and so tender, that he were unfit and unable to take, or to be brought so long a journey.

a little one] That is, the least in yeares, though by this time the father of divers children, (for at his coming into Egypt with Jacob he was the father of ten, Chap. 46. vers. 21.) and then (as some account his age) he was thirty years old, at the least foure or five and twenty.

V. 26. We cannot goe downe] In the 43. Chap. vers. 5. Ju∣dahs words are we will not goe downe, but here rehearsing them to Joseph he saith, we cannot goe downe; this repeating is a kind of repenting, or correcting of his phrase: we will not, hath a savour of contumacie in it, we cannot, may agree with filiall duty; the former was said to Jacob on a sudden, the latter upon better advice, as under the awe of a superiour power of which he was to expect rather justice then favour. So we see second considerations are wiser then the first, and that feare will amend the faults which familiarity commits.

V. 27. my wife bare me] He saith not his wife Rachel by way of distinction from Leah, but calleth her his wife by way of eminence, as being first in his choyce, and dearest in his love, in comparison of whom the other was no wife, and had beene none, if there had not beene more fraud in her father, then there was love in him towards her.

V. 30. bound up in the lads life] If he came not backe he would thinke some deadly mischiefe had befallen him; as he did of Joseph; and such was the tendernesse of Jacobs heart, that if Benjamin should die, he could not live; this strength of affection was the weaknesse of that good man; yet commonly the pa∣rents are more kind to their children, then their children to them: and so there is not oftner an errour of excesse on the one side, then of defect on the other. But in this pathetick suppli∣cation and pleading Judah sheweth more love to his father, and his brother, then to himselfe; offering himselfe a prisoner, that Benjamin may goe free, and so his father may have none oc∣casion of such griefe, as may hasten his death. A good ex∣ample for sonnes that they shew themselves carefull of their parents content, and that they doe not (as many doe) either by their wickednesse, disobedience, or dissolutenesse grieve their hearts, and bring their heads before or when they be gray with sorrow to their graves.

V. 31. to the grave] See Annot. on Chap. 37. v. 35.

V. 34. how shall I goe] Meaning he had rather remaine there prisoner, then returne and see his father in heavinesse: yea to see him die for griefe of that ill tydings which he should bring if he came backe without his brother Benjamin.

CHAP. XLV.

Vers. 1. COuld not refraine] That is, from teares.

goe out from me] Not that he was ashamed of his brethren, (for he did owne both them, and his father, as is plainly shewed afterward) but that he would cover his brethrens fault, which he did it seemes not onely from the E∣gyptians, but from his father also; for otherwise, it is probably conceived that if Jacob had knowne it, he would have made an Item upon it among his farewell speeches concerning his sonnes, as he did of the fact of Simeon and Levi, Chap. 49. Besides, it was not suitable to the person of a man in place so great, and reputed so wise to weepe before others, according to his natu∣rall loudnesse, which was very great.

V. 2. wept aloud] As he shewed great wisdome in keeping in so great affection, without discovery untill now, so now he expressed a most kind and compassionate disposition to his bre∣thren, notwithstanding their wicked and cruell usage of him in former times; an excellent patterne of a placable heart, estran∣ged from revenge, though both their dealing deserved it, and he had power, and opportunitie to pay them to the full.

the house of Pharaoh heard] Some Egyptians were neer and heard immediately, but the house of Pharaoh had it by report, as vers. 16.

V. 3. troubled at his presence] The sense of guilt, and feare of punishment put them into a silent amazement.

V. 4. Come neere] It is like Joseph as a great Lord sate in some state, and his brethren kept a reverend distance from him; now he calls them neere, that they might take better notice of him, and he might speake more privately to them, that which was not sit for any other to heare, but themselves.

V. 5. Be not grieved] This example teacheth that we must by all meanes comfort them which are truly humbled, and wounded for their sinnes, lest they should be swallowed up of too much sorrow, 2 Cor. 2. 7.

for God did send] See Annot. on vers. 8. & Psal. 105. vers. 16, 17.

V. 6. Earing nor harvest] That is, no tillage, no seed sowen, no harvest to be reaped, (except in the places neere the bankes of Nilus, see Annot. on Chap. 41. vers. 34.) because they had not store, and stocke enough to serve for bread, and seed; and it was to no purpose to sow when Joseph by revelation knew there would be no returne to recompence the cost, the earth be∣ing by barrennesse unable to pay not the use but the principall also; God revealing this unto Joseph, made him a meanes of much mercy to thousands of people, who (but for his providence and provision) might have perished by famine.

V. 8. But God] Albeit God detesteth sinne, he turneth mans wickednesse to serve to his glory; as Joseph saith unto his brethren; Ye thought evill against me, but God meant it unto good to bring to passe (as at this day) to save much people alive, Chap. 50. vers. 20. So that Joseph in this speech doth not meane to cleare his brethren from all fault, but to cheere them up in con∣templation of Gods providence, who turned their malice, and his misery into a meanes of great mercy; And indeed God is so good that out of the worst conspiracies, and deeds of the wicked, he can worke the greatest welfare; as from the bloody counsels of Herod, and Pilate, and many others against our Saviour, Act. 4. 27. the salvation of the elect, Ephes. 1. 7. This may minister comfort, and confidence against the plots, and at∣tempts of the wicked; wherein though they meane nothing but mischiefe, God can by his omnipotent providence bring forth quite contrary effects to that they intend; and as he brings light out of darknesse, 2 Cor. 4. 6. so he can bring peace out of warre, quiet and orderly government out of confused rebellion; and the ruine of Antichrist by that way, whereby he hopes to reigne with glory, and securitie: and this may likewise moderate our minds towards the wicked (as we see in Joseph toward his brethren) that we neither malice their persons, nor breake out into any unwarrantable dealing towards them.

a father to Pharaoh] That is, a counsellour or teacher; for such a one is called a father, Judg. 17. 10, 11. For he that coun∣selleth, and teacheth another, doth (if the one be wise, the o∣ther tractable) rule and governe him, as if he had the autho∣ritie of a father over him; so was it betwixt Joseph, and Pha∣raoh, Joseph advised, and Pharaoh assented; and so much re∣garded his judgement, that in the publique affaires none might move a hand, or foot against his mind, Chap. 41. vers. 44.

V. 10. Goshen] Goshen was a Province in Egypt situate be∣twixt the river Nilus, and the red Sea, bordering upon the Land of Canaan, it was a fruitfull soyle, fit for the breeding, and in∣crease of cattell; where Jacob, and his sonnes might commo∣diously keepe their flockes of sheepe, with lesse offence to the Egyptians, then any where else, Shepherds being generally an abomination to the Egyptians, Gen. 46. 34. and this promise Joseph maketh to his father either after particular conference with, and licence from Pharaoh to that purpose, or out of con∣fidence of his favourable assent, whensoever the motion was made unto him, as appeareth, Chap. 47. vers. 4. 6.

thou shalt be neere] For the Citie of On where Joseph had his chiefe habitation, was neere to Goshen.

V. 12. that it is my mouth] Your eyes and eares may both be witnesses that I your brother Joseph spake unto you, by mine own mouth, without an interpreter, whom before I used, Chap. 42. 23. and in Hebrew our native tongue have I told you such things, as, were I not your brother, I could not tell you.

V. 15. kissed also his brethren] See Annot. on Chap. 29. vers. 11. & on Chap 31. 55.

and wept upon them] See Annot. on vers. 2. of this Chapter.

V. 16. it plea••e Pharaoh] It was more easie for Pharaoh to be well pleased with the coming of Josephs kindred, because he was too high to envie him or any of them, but it was much that Courtiers were so farre from envie, as to rejoyce in so much grace conferred on a stranger favourite, which yet might be but a dissembled content, and while they seemed to honour Joseph they might but humour the King.

V. 17. And Pharaoh said] Pharaoh for Josephs sake shew∣eth himselfe very kinde to Josephs kindred; A good man in ho∣nour and favour in the Court, may be a meanes of much good to many in the countrey.

V. 18. the good of the land] That is, the chiefest fruits, and commodities.

the fat of the land] The Hebrewes call that by the name of fat in many things which is the best of that kinde. See Gen. 27. vers. 28.

V. 20. regard not your stuffe] That is, what you cannot con∣veniently carry with you doe not care to leave it behind you, for you shall be furnished here with what you shall have need of.

V. 22. changes of raiment] That is, (as some conceive) a course garment for private use within the house, and a more precious suit to weare abroad; Or change of garments, is such precious garments as will move a man to change those he had before, to put the old off, and put on these, 2 King. 5. 22. Zach. 3. 4. Or, changes of raiment might be of upper garments, which were not made for any body in particular, but might indiffe∣rently be worne by any; such garments they put on often; and it may be they had more need of change, because they used in passionate griefe to teare their cloathes, especially those which covered all the rest, as Chap. 37. 29. 34. & Chap. 44. 13. and many other places. Hence it was that change of garments were not onely given in testimony of honour, or favour, but as wa∣gers upon contestation, or triall of any matter in doubt, as Judg. 14. 12.

but to Benjamin] He sheweth more kindnesse to Benjamin then to any of the rest, as appeareth not onely here, but Chap. 43. 34. and vers. 14. of this Chapter, because he was his bro∣ther by both parents; which sheweth that the greatest measure of naturall affection belongeth to the neerest degree of naturall kindred.

V. 23. after this manner] That is, (as some conceive) both money and changes of raiment, in proportion to that he gave unto his brethren, and according to the respect he bare unto him; but it is more probable that after this manner should be referred to what followeth, then to the particulars fore-men∣tioned.

V. 24. fall not out by the way] Of this caution there was some need, because it was like one would lay the blame on an∣other, and by excusing on one side, and aggravating on another they might make a quarrell about him, who had remitted all the wrongs, and was now reconciled to them all.

V. 26. Jacobs heart fainted] The conflict betwixt hope, and doubt, joy, and feare, but especially feare prevailing put Ja∣cob into a swooning or fainting fit.

he beleeved them not] Vehement passions whether of joy, as Luk. 24. 41. or of feare, are great impediments to faith▪ and there was the lesse beliefe given unto them, because they had told a lye of Joseph to make Jacob beleeve that Joseph was dead; A just reward for a Lier, that when he telleth truth he should not be beleeved.

V. 27. revived] It is said, his spirit revived, when he saw the wagons, but if he were as dead in a swoone before, (and if he were not, how was he revived?) he could not see them. Answ. His fainting, or fayling of spirit might not be so much as to take away his senses; or if it were, they might return before he recovered the livelinesse of his spirit, and then seeing what was sent from Egypt, and thereby assured against all doubting, he was cheered up with the beliefe of Josephs safetie and honour, as they had reported it.

V. 28. It is enough] Enough content for me, that Joseph lives; and enough for life, if I may be so happy as to see him once before I die, Gen. 46. 30.

CHAP. XLVI.

Vers. 1. BEersheba] A place distant from Hebron (where Jacob now dwelt) about eight Germane miles: that is, of our English miles thirtie two: it was the ready way from Egypt to Canaan, and the utmost part of the Land of Ca∣naan Southward toward Egypt. The word Beersheba, signifieth the well of the oath, or swearing: whereof see Annot. on Chap. 21. vers. 31. Here Abraham and Isaac had dwelled a long time, where they had built Altars, and offered sacrifices to God many times; and here doth Jacob offer sacrifice unto him, by way of thankfulnesse for former mercies, and of supplication for further favour in his journey. It is good to have recourse unto God, which way soever we take our course in the world.

the God of his father Isaac] Whereby he signified that he worshipped the true God, and also that he kept in his heart the possession of the Land, from whence present necessitie drove him; and he calleth him the God of his father Isaac, rather then of Abraham, (though he were his God also) because he learned to know him, and serve him by his father, and not by his grand∣father. See Annot. on Chap. 31. vers. 42.

V. 2. in the visions of the night] God watcheth in the night over the welfare of those that sincerely serve him in the day. What this vision was, and in what manner it was, the Scripture is silent, and it becometh not us to be curiously inquisitive after it; but the apparition was no dumbe ceremonie, for the word of God was joyned with it. Of visions see Annot. on Chap. 15. vers. 1.

Jacob, Jacob,] Moses calleth him Israel, and God calleth him Jacob, and that twice together; so in the fifth verse he is called once Israel, and Jacob twice; therefore when the name Israel was imposed, and the name Jacob forbidden, the prohi∣bition was not absolute, but comparative: See Annot. on Chap. 32. vers. 28. The doubling of the name was to raise up Jacobs attention, as Chap. 22. vers. 11. & 1 Sam. 3. 10. and for assured confirmation, for there is that use of doubling of words, as there is of doubling of dreames, Chap. 41. vers. 32.

V. 3. feare not] Though Jacob had good cause to hope well

both of his warrant for this journey into Egypt, of his welcome thither, and welfare there; yet his thoughts by the way might suggest unto him causes of feare of many kinds: First, concern∣ing himselfe, he might feare, whether he might lawfully goe downe into Egypt, though for reliefe against the famine, be∣cause Isaac his father was forbidden to goe thither upon the like occasion, Gen. 26. ² He might feare that being old and feeble, he might dye by the way: ^2.ly, concerning his posteritie: he might apprehend perill both to their soules, and to their bodies; to their soules by idolatry, because the Egyptians were much addicted to it, (and indeed afterwards it appeared the sraelites were in∣fected with it, who learned to worship a Calfe of them who worshipped a Cow) and by dissolutenesse, because it was a plea∣sant, and plentifull Countrey, and the people were given to ease, and delicacie; which corrupt the manners, and incline the mind to sensuall pleasures: and for their bodies, knowing the prediction of their servitude in that Countrey, Chap. 15. 13. he might feare that now to come downe into Eygpt, was to make haste to that miserable condition, which but too soone would come upon them: And thirdly, concerning both; he might haply feare, that going thither his eies might see that which would not so afflict him if he kept him thence; and that he and his posteritie going thither, might seeme to forsake the Land of Promise, the pledge of the heavenly Canaan.

there make of thee a great nation] God promiseth there a great multiplication of his off-spring, where he most feared their sup∣pression; and he made good his word to the full, for they went into Egypt but seventy soules, Exod. 1. 5. and there came out of Egypt of those that came out of Jacobs loines (notwith∣standing the Egyptians did what they could to diminish their number) about sixe hundred thousand men, besides children, Exod. 12 37 which was a miraculous increase; especially if we consider that it was brought forth in the space of two hundred and fifteene yeares: whereas in two hundred and fifteene years (next before Jacobs descending into Egypt,) the posteritie of Abraham by Isaac and Jacob, was increased but to seventie persons: See Deut. 10. 22.

V. 4. I will goe downe with thee] Conducting and defend∣ing thee by my power, and disposing of thy condition, and those that are thine by my providence; so that though I be every where, I will be with thee there in especiall favour, to blesse thee, and those thou bringest with thee.

bring thee up againe] That is, in thy posteritie; for the Pro∣genitors live in their posteritie who descend from them, and are a part of them, especially when God doth good unto them, in the name of their forefathers, and for their sakes; which is the case betwixt Israel, and his seed, who are therefore (though many descents removed from him) called by his name, not onely the children of Israel, but Israel, in many places of the Scripture, both of the Old and New Testament. Besides, when Jacob was dead, he was brought back, and buried in the Land of Canaan, Chap. 50. 13. to take possession of the promise.

his hands upon thine eyes] Shall shut thine eyes, when thou diest; which appertained to him, who was the chiefe and most dearely beloved of the kindred; thus God incourageth Jacob against all his feares, and indeed it had beene enough (if he had said no more) to cheere him up, and to secure him against all discomforts that he said, he would goe downe with him; but out of the abundance of his goodnesse, besides that most gra∣cious, though generall, promise, he tels him that he will bring him (viz. in his posteritie) up againe, and that Joseph shall there close up his eyes.

V. 6. gotten in the land of Canaan] Jacob had gotten much riches in Mesopotamia, but that is not reckoned of in comparison of his increase in the Land of Canaan: besides, his children now had stocks gotten there, who were not of age to get riches in the Countrey from whence he came into that Land; here is no mention of servants, yet having servants (as so great an estate could not well be without them) it is not like they left them behind them.

V. 7. his daughters] He had but one daughter of his owne, which was Dinab, and but one of his sonnes had a child of that sexe (it was Asher) and he had but one daughter, to wit, Serah, vers. 17. so that here we must take the word daugh∣ters (by enallage, a figure putting one number for another) for daughter, as sonnes for sonne, vers. 23. of this Chapter, which is often used in the Hebrew Tongue. See Chap. 21. 7. & 50. v. 23. Numb. 26. 8. 1 Chron. 2. 8. 31.

V. 8. these are the names] A register of their names, and the number of their persons is here brought in at their entrance into Egypt, that it may appeare how strangely they were multiplied at their going out of Egypt. See Deut. 10. 22.

V. 12. Hezron and Hamul] These were borne afterward in Egypt, yet they are said here to come with Jacob into Egypt, be∣cause they came in the loines of their father Pharez, in which they lay hid.

V. 15. thirtie and three] Making Jacob himselfe one in this account; as vers. 8.

V. 20. Priest of On] See Annot. on Chap. 41. vers. 45.

V. 21. The sonnes of Benjamin] Of which are reckoned ten, where may be said of some of them as of Hezron and Hamul, for he was but twenty foure yeares old when he came into Egypt.

V. 26. soules] That is, persons, by a Synecdoche familiar and frequent in Scripture, whereby the soule, the better part, is put for the whole man: for the soule it selfe cometh not from the loines of the fathers of our flesh, but from God the Father of Spirits, Heb. 12 9. Eccles 12. 7.

loines] Or, thigh. This is put in modestie for the part be∣twixt the thighs, and the rather because (as Anatomists write) there bee veines in the thigh, which rising from the veines of the loines, goe along to that part, and carry in the matter for the seed of generation. Of the modest expressions of the Scripture, see Annot. on Gen. 4. 1. and the fourth Annot. on Chap 49. 10.

threescore and sixe] Not reckoning in this number either Ja∣cob or Joseph, or his two sonnes, who were in Egypt already.

V. 27. threescore and ten] (Exod. 1. 5. & Deut. 10. 22.) This is made the totall summe of all the house of Jacob which came in∣to Egypt; and to make up that number, Jacob, as head of the family, is one, and Joseph, (though he were in Egypt before) is another, and Josephs two sonnes born in Egypt are reckoned with them, and all foure added to the number of sixty sixe (noted, vers. 26.) are just seventy: so that this number con∣sists wholly of Jacob, and his off-spring, whereof all but three came with Jacob into Egypt; of those three, one was Joseph who came before, and two came not at all, being borne there; yet they that came with him are said to be seventy, the totall taking its denomination from the greater part, but without any appearance of errour or fraud, in that the story setteth downe plainly, not onely who came with Jacob, but who came not, v. 12. and in this vers. In this place there were no great difficul∣tie, but that Act. 7. 14. Stephen addeth five more to these seven∣tie, saying, Then sent Joseph and called his father Jacob unto him, and all his kindred, threescore and fifteene soules: The Seventie Interpreters, though they keepe the just number of seventie in their Translation of Deut. 10. 22. yet in this verse, and Exod. 1. 5. they make the number to be seventie five, which five are Machir the sonne, and Gilead his sonne, and nephew, or grand∣child of Manasses, and Sutalam and Taham two sonnes of E∣phraim, and Edom his grandchild by Sutalam; which they seeme to have taken as a supplement out of 1 Chron. 7. 14. 20. though neither the names nor number well agree; and to the five forenamed, they adde two more, vers. 29. So that by their ac∣count, if they reckon right, they should give in for the full num∣ber not seventy five, but seventy seven. But for that Transla∣tion of the Septuagint, which was not free from errour, when it was at the best, but now is much more corrupt then it was at first, there needs no more adoe, but to correct it by the He∣brew text in this vers. which must be the Standard to all Tran∣slations, and Testimonies. For this matter that which is more considerable, and questionable is, how it cometh to passe that Stephen speaking of the number, and Saint Luke writing of it, both set down no fewer then seventy five, Act. 7. 14. The Doway Translators (in Augustines name) making the doubt insolu∣ble, give it up as a mystery to meere silence; and this the ra∣ther, because they would have the Scripture conceived to be so hard, that it is not fit to be read by Lay people: and they that answer the Objection, either endevour to cleare the greater number from errour, or else confesse it with Caution against inconveniencies, that may ensue upon it: For the first, the re∣concilement is endevoured by some, by saying, that to make up that number there is use of the figure called Anticipation, whereby they are put in, as then brought into Egypt, who were not borne untill afterwards; who yet might be said to come in with Jacob, because they were once in his loines who came thi∣ther, though not then when he came in, their father being both borne, and in Egypt also before the time of Jacobs re∣movall; so Levi is said to pay tithes to Melchisedes in Abra∣ham, Heb. 7. 9. though Levi were not till at least an hundred and fiftie yeares after their time; as Leah is said to beare unto Jacob 33. sonnes, and daughters, vers. 15. of this Chapter, and Zilpah to beare unto Jacob sixteene soules, vers. 18. whereas they were not all their immediate children, but many of them grandchildren, for which they never groaned, for they had other mothers, both to conceive and beare them; and of those who are reckoned for the children of Benjamin, who are of the num∣ber of them that make up the seventie that came with Jacob into Egypt, Naaman and Ard, named, vers. 21. were grand∣children to Benjamin, the sonnes of Bela, Numb. 26. 40. which were borne after Jacobs coming into Egypt, for Benjamin was then too young to be a grandfather, when Jacob came thither; and there is this relation betwixt the progenitors, and their off-spring, that as the children are included in their parents, so the parents are sometimes included in their children; as where God cheering up Jacob concerning his journey telleth him not onely that he will goe downe with him into Egypt, but that

he will bring him up againe into Canaan, vers. 4. which is prin∣cipally to be understood of his posteritie: See Annot. on vers. 4. Object. But if these five be added, because they were virtually in the loines of Jacob, there might be added as well five thou∣sand, yea sixe hundred thousand to which the Israelites increa∣sed, as hath beene noted on vers. 3. for all these are virtually included in Jacobs loines. Answ. That will not follow: First, be∣cause the scope of this genealogie was to distinguish the Tribes, and to shew from how small a number they increased to so great a multitude. Secondly, that being the purpose it must be confined to a certaine number, and that number made up of such as either were, or might be, of one family; as the father, sonne, and grandchild, and great grandchild, which Jacob might see before he died. And of these the most being such as he brought with him out of Canaan, they might all in reference to Jacob be sorted to his company. Some conceive that besides Jacob, and those that are reckoned as descended from him, there might be added five women of his company, who were wives. If this doe not satisfie, the other answer is the confes∣sion of errour, and that is diversly applied. First, to the Seven∣tie Interpreters. Secondly, to those that copied out the Scripture at the first. Thirdly, to Stephen. Fourthly, to Luke. First, for the Seventie Interpreters of the Old Testament, though divers Popish Doctors hold they were inspired by the Holy Ghost (and so make it of unquestionable authoritie) yet it is, especially as now it is extant, very erroneous, and in this point in question contradictory to it selfe; for in Deut. 10. 22. and this place it transl••teth (but according to the Hebrew Originall) three∣score and tenne, or seventie; and Exod. 1. 5. it addeth five more. Secondly, for those that copied out the Scripture in the New Testament (being ignorant in the Hebrew) they might either corrupt the Greeke Originall, by conforming it to the Text of the Septuagint, which was in much use and account in the Primitive Church, even in the time of our Saviour; or might mistake the word Pente, five, for Pantes, all; and this if it were their errour, was very ancient, else it could never have beene so generall; nor would the Syriack Translation have seventie five; (as the Septuagint Greek hath) and that for the New Testament is so ancient, that in time it came very neere the Originall, and is thought by some to have beene made in the time of the first Antiochian Christians. Thirdly, for Saint Stephen, some conceive he related the story of Jacobs coming into Egypt, according to the Edition of the Seventie Interpre∣ters, which was in much use and estimation in his time, and which brings in the number with variation, for it twice reckons seventie five, and but once seventie; which whether it may be imputed to his ignorance of the Hebrew, as some say, or (con∣fessing that he understood and spake Hebrew at that time, as others, both by conjecture onely) to his unwillingnesse to con∣tradict a Translation so accounted of by the beleeving Greeks, or to such a meaning of the words of addition, as hath beene formerly set downe, is not easie to resolve; and in case he should mistake the Translation for the Originall Text, and so be in an errour (which is the worst that can be made of the collision, or opposition betwixt this place, and Act. 7. 14.) the matter is not so dangerous, as some conceive it; for though Stephen were said to be a man full of the Holy Ghost, Act. 6. 5. & Chap. 7. 55. yet that is no more then was required for qualifi∣cation of all the seven Deacons, Act. 6. 3. Nor was he an inspired Penman of the Scripture, more then any of the rest of that rank; nor were the Apostles alwaies, and equally inlightned by the Holy Ghost, though the same phrase be used of them, which was applied to Stephen (as of Peter, Act. 4. 8. and of Paul, Act 9. 17.) and that in a sense importing more infallible assistance; for Peter who could tell by the Holy Ghost, that Ananias, and Sapphira told a lye, Act. 5. 3. was not told by the Holy Ghost, what bu∣sinesse the men had with him that came from Cornelius, Act. 10. 21. Nor did he know the meaning of the vision of the ves∣sell like unto a sheete, when it was shewed unto him, vers. 17. and when God spake to him to kill, and eat of that which was presented to him, he answered (not by the instinct of the Holy Ghost, but rather as resisting it) not so Lord, vers. 14. Nor was he so guided by the Spirit as Paul was, when he deserved such a sharpe rebuke, as Paul gave him to his face, Gal. 2. from vers. 11. to the 15. Nor was Paul alwaies in the same sort assisted by the Holy Ghost, and therefore he distinguisheth betwixt direction given by himselfe, and that which cometh by inspi∣ration from the Lord, 1 Cor. 7. vers. 10. 12. See Annot. on Chap. 40. vers. 14. It is not necessary then to beleeve that Ste∣phen was infallibly assisted in all hee said in his Apologie to the Councell; and if he did either not know the Originall Hebrew, which saith seventy soules; or cited the erroneous Greeke of the Septuagint not knowing it to be erroneous in a matter of so small moment as this (which in effect is of no great weight for faith, or manners) since he was neither an Ama∣nuensi••, or Scribe to the Holy Ghost; nor delivered that num∣ber of seventie five, as a Dictate of the Holy Ghost, the mispri∣sion is no prejudice at all to the truth of Religion, or to the Authoritie of the holy Text, on which we are bound to ground our beliefe. Fourthly, and lastly, for Luke, (though some think him as ignorant of the Hebrew Text in this Chapter, and Exod. 1. 5. & Deut. 10. 22. Or as complying with the times, wherein the Greeke Edition of the Seventie was in great reputation) I doubt not but without any such excuse as binds to the impeach∣ment of his authoritie, (as this doth) we may say, that though Stephen were mistaken he was not; for as an Historian, he was bound to make the report according to Stephens speech; which be it good, or bad, true, or false, must in historicall truth be related, as it was; and so we need not conceive there was any corruption of the Sacred Text, whereof we ought to be more chary then of Stephens credit, when it is no more concerned▪ or impeached, then in the premises hath beene shewed; for to say that it is erroneous, generally erroneous in all, or in most of the Copies in this place, is to bring the whole Bible under doubt, and suspition of errour, and so to shake the foundation of our faith; and if the transcribers of the New Testament might justly here be suspected, so generally to have mis-written this Text, Act. 7. 14. it had beene requisite by the Hebrew Origi∣nall in this place to have corrected it how ancient soever had been the errour, whether of the Syriack, or any other Language whatsoever. But supposing Stephen to have spoken (as hath beene noted) and Luke to have truly written what he spake, there can be none inference made from that, which we may not safely acknowledge without diminution of due respect to; and with reservation of infallible assistance in the holy Scripture. Object. If it 〈◊〉〈◊〉 said, that God promised such assistance of his Spirit to those, that should be called in question for his Cause, (as Stephen was) that they should not need to take any thought for what they should say, Luk. 12. 11. And so what they said must be taken not for an humane, but for a Divine answer; and consequently must of necessitie be free from errour. Answ. Those words are no generall promise to every one that is drawn to the Barre of an unchristian Tribunall, but to the Apostles, as is plaine by Matth. 10. 19. And though God might, and doubt∣lesse did, many times inspire apologies into the hearts of other holy witnesses of his truth; yet this promise in regard of per∣sons, and of perpetuitie, was the peculiar priviledge of the A∣pastles.

V. 28. to direct his face] That is, to meet him ac Goshen▪ and to appoint a convenient place for that purpose.

V. 29. he fell on his neck] That is, Jacob fell on Josephs neck, for Joseph, notwithstanding his greatnesse in Egypt, no doubt came downe to performe the offices belonging to the af∣fections of a sonne, and so in that posture Jacob fell on his neck, and wept over him with reares of exceeding great joy. See Chap. 45. 1.

V. 30. let me die] See Annot. on Chap. 45. vers. 28.

V. 31. unto him, My brethren] He was not ashamed of his kindred, though they were of mean condition in the opinion of the Egyptians: See Chap. 47. 7. In this Joseph was a Type of our Saviours humilitie, who though he were Lord, not of Egypt, but of all Lands, and of heaven as well as of earth; was not asha∣med to call the meanest of the godly, brethren, Heb. 2. 11.

V. 34. in the land of Goshen] Herein Joseph sheweth his modestie, prudence, and goodnesse, in that he would not place them in the Court where they might be corrupted with ill manners.

abomination] God suffereth the world to hate his, that they may forsake the filth of the world, and cleave to him: and they were an abomination because they did kill and eate those crea∣tures which the Egyptians did adore as Gods: See Exod. 8. 26. Yet the Egyptians nourished such cattell, though not for meat, or sacrifice, yet for delight and profit by their milke and wooll, and manuring of the ground, and by passing them by bargaine and commerce. See Annot. on Chap. 43. v. 32.

CHAP. XLVII.

Vers. 1. MY father and my brethren] See Annot. on Chap. 46. vers. 31.

in the land of Goshen] Pharaoh made a franke offer of all the Land of Egypt for their choice, and use, Gen. 45. vers. 18. 20. and it seemeth Goshen was most commodious for them, both as neerest unto Canaan, and freest from offence to the Egyptians; to whom shepherds (and such were Jacob and his children) were an abomination, Chap. 46. vers. 34. and here they were placed at first by vertue of that generall power which Joseph had in all the Land of Egypt, or by Pharaoh his profes∣sed favour, Gen. 45. vers. 18. 20. but afterward this Land, upon the request of Josephs brethren, was by particular allowance, the place of their abode. See Annot. on Chap. 45. vers. 10.

V. 2. Some of his brethren] Hebr. Of the extremity of his bre∣thren, five in number; which five they were is not set downe, though some Jewes take upon them to tell them by name, as the Papists do by the Wise-men that came by th•• guidance of a

Starre to worship our Saviour. Some think because of the word Extremity, or the last, or outside of his brethren, that he took five of the eldest, or five of the youngest, which were the extreames, and left the middlemost; others conceive he made no choyce at all, but took such as came first, or were readiest when he requi∣red their presence before Pharaoh; others think he made choyce of the worst, such as might be least like to be taken for his ser∣vants, or to be made Courtiers, whereof he was unwilling, be∣cause he was loath to adventure them upon the corruption of the Court; others that he made choice of such as were most grace∣full, and least lyable to scorn, or contempt of curious or envious Courtiers: But he made choyce of such as himself best liked, and were fittest to be brought into the presence of the King; and this he did that the King might be assured they were come, and might see what manner of men they were.

V. 3. What is your Occupation?] A meet question for a Ma∣gistrate to aske, to which they that cannot give a reasonable an∣swer are to be suspected to be idle, and ill conditioned persons; for he that hath no lawfull calling to follow, is loose and at lei∣sure to be taken into the Devils service; the ground that is not tilled will bring forth noysome weeds, and the standing Poole (not the running River) will soone stinke; and if the Sea did not work, and were not in continuall motion to purge it self, it would corrupt the ayre; and the ayre (but that winds do fan and purifie it by moving it to and fro) would be infectious: So it is with those that are idle, they are most commonly vicious in themselves, and the causes of corruption unto others; therefore have the wisest States made the strictest Lawes against idle per∣sons, whose severity is vertually approved by the Apostle, con∣demning idlenesse as a capitall crime, to the pain of death, yea, to one of the worst of deaths, famine; enacting, as the funda∣mentall law of a Bride-well, He that will not labour let him not eat, 2 Thess. 3. 10.

shepherds] Hebr. A shepherd in the singular number, that is, every one of us is a shepherd; the like Enallage, or joyning the sin∣gular number with the plurall, see Gen. 27. 29.

V. 4. No pasture] In Canaan there was a failing of the pa∣sture sooner then in Egypt, because that is an higher ground then Egypt; and Goshen is the lower part of it, and so better stored with water, both in the ground it self, and with ditches and gut∣turs deriving water from Nilus.

Let thy servants dwell] This request of Josephs brethren was made no doubt by his direction; wherein his modesty appear∣eth, in that hee would not take upon him to settle them there without the Kings allowance. See Annot. on vers. 1.

V. 6. Is before thee] That is, open to thee for thy free choice; and since they desire to dwell in the Land of Goshen, let them dwell there.

Of activity] Pharaoh would not set over his cattell any one that was not meetly qualified for the sufficient oversight of them; much more curious choyce should be made of those who must have the oversight of the flock of Gods pasture, who are men, Ezek. 34. 31. then of flocks of sheep or heards of cattell.

V. 7. Brought in Jacob his father] See Annot, Chap. 46. vers. 31.

Jacob blessed Pharaoh] That is, prayed for him; as Numb. 6. 23, 24. Rom. 12. 14. and gave thankes to him for his great fa∣vour to Joseph, and to himselfe, and the rest of his sonnes, prai∣sing him for his beneficence to them; for the word Blessing is used in that sense, Ephes. 1. 3. James 3. 9. and in many other places.

V. 9. Of my pilgrimage] That is, variable abode, or sojourn∣ing; such is the life and condition of all the faithfull in this world, who account themselves as Pilgrims, and strangers here, 1 Chro. 29. 15. Psal. 39. 12. and 119. 19. Hebr. 11. 13. and heaven to be their home, (which is meant by the Apostle, Hebr. 13. 14.) to which they are travelling every day: yet Jacobs condition was a pilgrimage in respect of frequent changing of his dwelling, as from Canaan to Mesopotamia, Chap. 28. 5. from Mesopotamia to Canaan againe, Chap. 31. vers. 17, 18. and in Canaan from Suc∣coth to Sechem, Chap. 33. 18. from Sechem to Bethel, Chap. 35. 6. from Bethel to Ephrath, vers. 16. from Ephrath to Hebron, vers. 27. from Hebron to Egypt, Chap. 46. which must be remembred by such as by crosses are occasioned to shift from place to place, wherein they may take comfort, if their affections be as like un∣to the Patriarch Jacobs, as their condition; since God deal∣eth none otherwise with them, then with such as he dearly loveth.

An hundred and thirty yeares] By a Chronologicall compa∣ring of places, not onely the age of Jacob in some remarkable passages of his life is to be observed, but the ages likewise of his children; Jacob when he was brought before Pharaoh was an hundred and thirty yeares old, that being the third year (though not compleat) of the famine, Cha. 45. 6. Joseph was then betwixt thirty nine, and forty yeares old, for seven yeares before▪ the fa∣mine began, he was thirty yeares old, Gen. 41. 46. so that he was borne the 91. yeare of Jacobs age, and the fourteenth yeare of his service under Laban, which began in the seventy seventh yeare of his age, and Jacob now being an hundred and thirty yeares old, Joseph about nine and thirty, Reuben was about six and forty, &c.

few and evill] (Job 14. 1.) Few, in comparison of many of his fore-fathers; evill in respect of his manifold crosses, which some reckon to seven, some to ten.

years of the life of my fathers] For his father Isaac lived to an hundred eightie yeares of age, Chap. 35. 28. his grandfather Abraham to one hundred seventy five, Chap. 25. 7.

V. 10. blessed Pharaoh] It is like that as his first salutation was with a blessing, so was his farewell. See Annot. on vers. 7.

V. 11. the land of Rameses] That is not a Towne or a City, (though there were a Citie of that name built a good while af∣ter this by the Israelites, Exod. 1. 11.) but a speciall part of the Province of Goshen, (as an Hundred within a Countie) where Jacob and his sonnes were first placed by themselves, but after∣ward multiplying into a great number, they spread further, and had Egyptian families neere unto them, and among them, whence it was that the Angels distinguished their doores by the sprinkling of blood, Exod. 12. vers. 7. 23. and that the Israelites departing borrowed jewels of their neighbours the Egyptians, Exod. Chap. 12. vers. 35. 37.

V. 12. according to their families] Or, as a little child is nou∣rished. Heb. even to the mouth of the little one. That is, from the greatest to the least; or with such tendernesse as that where∣with a Nurse feedeth her little one; or with as little care, or paines to Jacob and his off-spring, as children use in providing for themselves: a figurative speech, importing Josephs great care for them, and their secure confidence for provision by his meanes; and an evident proofe of Gods gracious providence, in sustaining his Church with fulnesse among strangers, and by their Religion enemies unto it, when they themselves were scanted in allowance.

V. 13. the land—fainted] That is, the people of the Land.

V. 14. all the money] He went not into Canaan to gather money, but that which was brought out of Canaan to buy corne withall, and the money wherewith the Egyptians bought their provision he brought unto Pharaoh; wherein he declareth his fidelitie toward the King, and his mind free from covetous∣nesse.

V. 18. the second yeare] Not the second yeare of the famine, (for it was the sixth yeare) but the second of those extreme hard yeares, wherein they were put to the greatest straits to procure provision, not having any money after the ordinary manner of commerce to buy it; the first yeare of such straits was the fifth yeare, when the people (all their money being spent) bought bread with flesh, giving their flocks, and heards in exchange for corne; this is reckoned for the first yeare of their extremitie, and this yeare ended, they came the next yeare after, (which is reckoned the second yeare) and set themselves, and their lands to sale for bread.

V. 19. we and our land] The Land cannot properly be said to die; but as death is the destruction of man for this life, so the destruction and desolation of the Land is a kind of death to it▪ and it may be said to be desolate, when either it wants seed to be sowen upon it, or men to dwell in it, as when men have eaten up the corne that came of it, and the ground hath eaten up the men that dwelt upon it; and as trees while they beare fruit are said to live, so may the ground; and fruitlesnesse and barrennesse is a kind of death to both.

V. 19. give us seed] That as to the most might be corne for bread, (for that which is for seed will serve for bread) but to some who had ground upon the bankes of Nilus it might be in use to sow for increase; for there onely was hope, though none abundance to be expected.

V. 20. Joseph bought all] How excellent are those creatures in their want, which when they abound are esteemed as base, and wasted in abuse? now the famine is grievous, corne is precious, and worthy to be bought with money, goods, lands, liberties, and all; for without it men cannot live, and what service can all these things doe a man when he is dead? God doth both wisely, and justly, when by such restraint he makes men know the worth of what they had by the want thereof.

V. 21. from one end of the borders] Having gotten their lands for corne, he made them change their habitations that they might not plead an ancient possession, and might with more chearefulnesse pay their rent, which they would more willing∣ly doe in those places, where they were but new comers, then in those whereof they had beene ancient owners. It may seeme strange that so many being pinched with famine would have the patience to part first with their money, then with their cat∣tell; lastly with their lands, and liberties; and that they did not mutinously meet, and violently breake open the Barnes, or storehouses where the corne was kept; this was the effect of Josephs prudence, but especially of Gods power, and provi∣dence, which stilleth the noise of the sea, and the tumult of the peo∣ple, Psal. 65. 7. Quest. But did not Joseph deale injuriously, or uncharitably with them, by such advantages of their necessi∣ties to ingrosse all their goods, and to inthrall all their persons?

To that it may be answered; First, that Joseph was the means under God to save their lives, (as themselves acknowledged, vers. 25.) from an horrible death, and therefore by him they received more good, then hurt. Secondly, the corne ••he sold was the Kings, at least the most part of it, and Joseph was in fidelitie to him to take a valuable recompence for it. Thirdly, he did this with favour, for though they sold themselves for corne, he restored their libertie. Fourthly, whereas he might have taken halfe or foure parts and left them but the other halfe, or one of five, he allowed them foure parts, and condi∣tioned but for a fifth unto the King, vers. 24. which was no more then was laid up in the yeares of plenty, Chap. 41. vers. 34.

V. 22. Onely the land of the Priests] This proceeded not of Josephs care (for he would not be so respective of Idolatrous Priests) but of Pharaohs, and yet the lands of the Priests might the rather be kept from alienation, because Potipherah, Josephs father in law, was Priest of On; for whose sake he is supposed by some to have favoured all the Priests; but in this Indul∣gence though Joseph had an hand, he had no heart; but as an Officer of Pharaoh, made an order, or drew up a sentence, for reservation of the rights and revenues of the Priests, which had beene anciently allowed them by the good liking of Prince and people, throughout the whole land: the case is much alike a∣mong the reformed Christians in France, who pay their tithes to the Idolatrous Priests of the Romish Religion, because they are not left at liberty to withhold them from their hands: this (though it make not for the Popish opinion of exemption of the Clergie from the Secular power, (for which they plead by this example) yet it condemnes the irreligion of many Chri∣stians, who shew little reverence or respect, if not much un∣charitablenesse, or contempt toward the Ministers of the Go∣spel, against whom the men of Egypt in the Day of Judgement shal rise up, and condemne them, as the men of Nineveh, against those that regarded not the preaching of our Saviour, Mat. 12. 41.

V. 23. seed—and you shall sow] This was the last of the seven yeares famine, and the next was to beginne with the re∣turne of former fruitfulnesse.

V. 25. Pharaohs servants] Tilling the land as his farmers and tenants, and not making claime to any as of their proper right, according to their title and possession in former times.

V. 29. thy hand under my thigh] See Annot. on Chap. 24. vers. 2.

V. 30. But I will lie] Heb. I will sleepe. Which may be meant with reference to the resurrection of the dead; which some Papists (with the Sadduces) say, it cannot be proved by the Books of Moses; but here sleeping implieth a waking again, and death is the sleepe, resurrection an awaking from that sleepe.

with my fathers] Jacob had no mind of the company of Ido∣laters, neither living nor dead: See Annot. on Chap. 23. 9. And he desired to be buried with his fathers for many reasons; as first, because there was the true worship of God most to flourish: secondly, thither his posteritie were to direct their thoughts with expectation of returne out of Egypt: thirdly, there the Se∣pulchre of their worthy Progenitours might be an incitement to them to the imitation of their lives, and preparation for their ends: lastly, because Christ was in that Countrey to lead his life and to take his death, and thence to rise and raise himselfe to the highest heavens.

V. 31. Sweare unto me] By exacting an oath of Joseph, he doth not so much shew a mistrust of his simple promise if he had not sworne, as expresse his owne serious desire to be bu∣ried out of Egypt; and the rather, that Joseph might doe it with lesse offence to the Egyptians, who, though they would not like the carrying away of Jacobs corps, could not but allow of Josephs keeping of his oath.

bowed himselfe] Some conceive it was to turne himselfe to∣wards the East, or toward Canaan; others, that he bowed to∣wards Joseph as to a great Lord of the Land of Egypt: but first, whatsoever Joseph was in relation to Pharaoh, in which respect (according to his dreame) his father was to doe homage unto him; yet as Jacobs sonne, and in his fathers family he was more ready to performe such an homage to him, (as appeareth, v. 12.) then to expect any from him: Secondly, Jacob being very de∣vout, especially drawing neere his end, it is reasonable to take his bowing to be religious, since at this time chiefly he had (no doubt) many things in his mind, which might be matter both of prayer to God, and of prayses of God; and though he were aged and weake, he would not present his devotion to God without an outward expression of humilitie. See Annotat. on Chap. 17. vers. 3.

upon his be••s head] (1 King. 1. 47.) Or, on the top of his staffe: So the Seventy Jnterpreters turne the Hebrew word; and the Apostle in the Epistle to the Hebrews followeth that Transla∣tion, Heb. 11. 21. It seemed the Seventie followed a Copie which had no points, for the same letters varied in one vowell stand for both; for Mittch, is a bed, Mattch, a staffe; the for∣mer is preferred, and seemeth the rather to be the right, because the same word is used in the same sense againe, Chap. 48. vers. 2. This difference when it was debated by the Composers of the last Translation of our English Bibles, one of them would have had both readings joyned together thus: Israel bowed himselfe upon his bed-staffe; but that opinion prevailed not: while he thus bowed it was not (for ought appeareth either in this Text, or any part of Jacobs story) with any respect to the East, or to∣wards the Land of Canaan, but his outward gesture with his inward worship were both immediately directed towards God.

CHAP. XLVIII.

Vers. 1. VVIth him his two sonnes] To professe a du∣tifull respect unto their venerable grand∣father, and to receive his blessing at his farewell from the world.

V. 2. strengthened himselfe] The approch of his most ho∣noured and most beloved sonne Joseph, so affected his heart and quickened his spirits, that he could raise up himselfe from lying to sitting, as if a new degree of strength had beene put into him.

V. 3. at Luz] See Annot. on Chap. 28. 19.

V. 4. an everlasting possession] Which may be understood literally, in respect of the carnall seed of Jsrael, and the earthly Canaan, but then it must be taken with condition of keeping Covenant with God; and spiritually in respect of the true Is∣raelites (who are the faithfull onely) and the heavenly Canaan, which is indeed an everlasting possession in the most literall and strongest acception of the word everlasting; for both the place it selfe, heaven, is everlasting, and shall never either pe∣rish, or be impaired, and the possession is everlasting, to those that once make entrance into it, for once admitted thither, they shall never be excluded thence.

V. 5. Ephraim and Manasseh] Joseph names them otherwise, Manasseh, and Ephraim, according to their birth, (for Manasseh was the elder, vers 14) but Jacob putteth Ephraim first, ac∣cording to the preeminence of his blessing: See vers. 19.

are mine: as Reuben and Simeon] That is, as if they were not my grandchildren but immediate sonnes unto me, but two of mine eldest sons, as Reuben and Simeon are; and they shall be particular Tribes, Numb. 1. 32. as none of the children of mine other sonnes shall be, and shall have their distinct portion in the Land of Canaan: and so in them two thou shalt have a double portion, and therewith the prerogative of the birthright, which Reuben by defiling his fathers bed hath forfeited, 1 Chron. 5. 1. this double portion (as many other things forementioned) be∣ing in practice among the Patriarchs before Moses his time, was afterwards put into a law, Deut. 21. 17.

V. 6. which thou begettest after them] Joseph at that time had no more, but these two, Manasseh, and Ephraim, and whe∣ther he had any children afterward it is uncertaine; the Scri∣pture saith nothing of them, though Jacobs words imply, either that already he had, or in aftertimes was to have others. But we need not be inquisitive after them, since if he had any more, they were to be sorted (as his grandchildren were) to one of the two Tribes of his forementioned sonnes, and to be called after their names in their inheritance, either Ephraimites, or Ma∣nassites.

V. 7. as for me] The presence of Joseph put Jacob into a stronger apprehension of his most beloved mother Rachel, which affected him much, and moved him to say, as for me, making mention of her death, that lay close to his heart, and was re∣membred and loved as himselfe.

Rachel died by me] He maketh mention of her, not onely because his mind was so much set upon her that he could not forget her, (though dead long before) but partly to intimate a reason in her name, why he bequeathed the birthright to Jo∣sephs children, which might be because Rachel in right was his first wife, and (had his father in law done him right,) Joseph had beene his first-borne; and partly to give a reason why lo∣ving her so well he did not bury her there where his ancestors were buried, and where he meant to be laid himselfe; whereof the reason was the urgent necessitie of her buriall neere Beth∣lehem, who dying in child-bed by the way, could not well be kept unburied untill she could be brought (especially by the slow pace of the flocks) unto the Sepulchre of the Patriarchs.

in the way of Ephrath] This is remembred to make Joseph more willing to bury his father, with his fathers, in the peculiar buriall place separate from participation with Idolaters; for though it were but a little way to Ephrath, or Bethlehem, from the place where Rachel died, Jacob chose rather to bury her in the way, then to bring her body to be laid up among the Sepul∣chres of Idolaters. See Annot. on Chap. 23. vers. 9.

V. 8. said, Who are these] He had named them before, v. 5. but did either not see them, or not well discerne them, by rea∣son

of the dimnesse of his sight, vers. 10. they might be at this time about twenty yeares old.

V. 9. God hath given] The faithfull acknowledge that as the gift of God, which carnall men doe most account to come of themselves.

I will blesse them] The blessing of Jacob, as of Isaac, and Abraham, was more then a meere apprecation of prosperitie; for so may the lesser blesse the greater, and so any one may blesse another; but there was more in it then so, for it was gui∣ded with an especiall energie, or operation of Gods Spirit, and so ratified by God, as ordinary blessings were not. See Gen. 27. 33.

V. 11. I had not thought—and loe] God crosseth the con∣ceits of his children to their great comfort, and is good unto them farre beyond their expectation; Jacob thought never to have seene the face of Joseph, and now he seeth both him and his sonnes.

V. 12. from betweene his knees] Joseph sitting downe, his two sonnes kneeled before him betwixt his knees, whom Joseph thence brought neerer to his father, and set them in a conve∣nient posture to receive the benediction of their grandfather, with imposition of his hands upon the: See the first An. on v. 14.

he bowed himselfe] This bowing of Joseph might be ceremo∣niall to his father, and religious towards God upon different grounds and motives; so the people bowed downe their heads and worshipped the Lord and the King, 1 Chron. 29. 20.

V. 13. toward Israels right hand] The right hand hath the preeminence of the left, because it is stronger, and more active, (although with some people, as with the Turkes, the left be the better hand) especially among souldiers, because it giveth a man some power over his weapons, commonly worne on the left side; and lest Paul should be thought to have the preemi∣nence of Peter, as being placed in a picture or tablet on Peters right hand, some Papists will have it, that in Ecclesiasticall mat∣ters the left hand is better, though in civill the dignitie belong∣eth to the right; but that is refuted by this instance of Jacob and Joseph, for blessing is an Ecclesiasticall, not a Civill thing.

V. 14. Stretched out his right hand] Here we find the first mention of imposition of hands, which was afterward often used; First, in benediction, as Matth. 19. vers. 13. Secondly, in offer∣ings, Levit. 1. 4. Thirdly, in testification or witnesse-bearing, and assenting, Levit. 24. 14. Deut. 17. 7. Fourthly, in extraordi∣nary collation, or bestowing of gifts, and graces, Act. 8. 17. Fifth∣ly, in miraculous cures, Mark 6. 5. Luke 4. 40. Act. 28. 8. Sixth∣ly, in admission, and ordination of Magistrates and Church-offi∣cers, Numb. 8. 10. Deut. 34. 9. Act. 6. 6. and 13. 3. 1 Tim. 4. 14. which is used in the ordinary Ordination of Pastours of the Church, neither as implying a power to communicate the gifts of the Spirit, nor in any mysticall, or sacramentall signification in that ceremony, but as notifying the party ordained, to the eye by the hand, as well as to the eare by the tongue.

upon Ephraims head] Because from him were to descend the Kings of the ten Tribes. Secondly, this Tribe in glory and num∣b••r was to be superiour to the Tribe of Manasseh, as Jacob fore∣told, v. 19. Thirdly, because of Ephraim was Joshua to spring, who was to conduct the people into Canaan, wherein he was a type of Christ.

Guiding his hands wittingly] Hebr. Making his hands to un∣derstand. Feeling with his hands which was the fuller, and big∣ger, he wittingly laid his right hand upon the head of Ephraim the younger, and so transferred the birth-right from the elder to the younger, as it was in the case of Esau and Jacob, Chap. 27. and therfore when the Tribes are numbred, Ephraim is mention∣ed by the name of Joseph, Num. 1. 32. and Manasseh by his own name, v. 34. & Rev. 7. 6. so in the sealing of the tribes it is said, Of the tribe, not of Ephraim, but of Joseph were sealed twelve thousand, Revel. 7. 8. intimating that Josephs prerogative descended upon Ephraim, not upon Manasseh. The Doway Translators in their Annotations on this place would have it beleeved, that Jacob crossed his hands in blessing his grandchildren, to prefigure the forme of the Crosse, and Christ dying upon it, whereas it is plaine that Joseph having placed his sonnes so, that Ephraim was set next his left hand, and Manasseh next his right hand, Jacob meaning to bestow the blessing otherwise then Joseph conceived, and had plotted in the posture of them both, was oc∣casioned to lay his armes acrosse, that he might put his right hand upon the head of Ephraim, and his left hand upon Ma∣nasseh.

V. 16. The Angel] The word Angel here, must be under∣stood of Christ, (who is called an Angel, Mal. 3. 1. & Exod. 23. vers. 20, 21.) not of a created Angel, for a created Angel did not redeeme him from all evill, as he saith of him in this verse.

let my name be named] That is, Let them be named the sons, or seed of Jacob, or Israel. See Isa. 14. 1. Jer. 14. 9. Some Pa∣pists from hence would inferre the Invocation of the deceased Saints; and presenting prayers and supplications to them; but others more learned (though Papists also) acknowledge an Hebraisme in the phrase, and expound it in the sense fore∣mentioned.

multitude] As fishes doe increase, as the Hebrew phraseth it, for they multiply exceedingly, and so did these sonnes of Jo∣seph, for of them in▪ Moses his time were numbred eightie five thousand and two hundred men meet for warre, Numb. 26. vers. 34. 37. which is above the increase of any of the Tribes, reckoning Manasseh and Ephraim as both reduced to Joseph, and descended from him, for none of his brethren in number of their issue were equall to his Tribe.

V. 17. it displeased him] Joseph failed in binding Gods grace to the order of nature: Joseph was for the eldest sonnes preeminence, but Gods blessings goe not by a carnall seniority, but by spirituall grace, and choyce; so Abel, Sem, Abraham, Isaac, Jacob, Judab, and Joseph being younger, were preferred in favour before Cain, Japhet, Haran, Ishmael, Esau, Reuben, Simeon, Levi, their elder brethren: in this difference be∣twixt Jacob and Joseph we may note that betwixt the holiest and worthiest persons in neerest relations, as betwixt Jacob, and Joseph, there may be difference in opinion, affection, and endevour for a time. See Gal. 2. 11. Act. 15. 39.

V. 19. greater then he] More in number; so in the num∣bring of the Tribes, Numb. 1. there were reckoned 8300. men more of Ephraim then of Manasseh, and though Numb. 26. the Tribe of Manasseh have the exceeding number, yet after that againe Ephraim is numbred by ten thousands, Manasseh but by thousands, Deut. 33. 17. and though both were the proge∣nitours of eminent persons; as of Ephraim came Joshuah and Jeroboam, and others; of Manasseh, Gideon, Jephthah, &c. yet Ephraim in the placing of the children of Israel about the Tabernacle had precedence before Manasseh, Numb. 2. vers. 18. 20. and had the name of Joseph, as Manasseh had not, Numb. 1. 32. Revel. 7. 8. And in regard of the prevaling of Jeroboam over the ten Tribes, the name of Ephraim is taken for the whole Kingdome of Israel, as Isa. 7. 2. and in divers o∣ther places; yet was that Tribe more guilty of Idolatry, then the Tribe of Manasseh, yea more then any, and in most kinds of impietie more infamous then any of the other; in whose ex∣ample is seene the uncertaintie of goodnesse by descent, and the pronenesse of corrupt nature to Apostasie from God; when Ephraim, once so gracious with God, and man, as to have his name brought into a proverbiall benediction, v. 20. fals so far frō grace as hath beene said, what trust then to succession of per∣sons, for truth or goodnesse, whether in families, or Churches?

V. 20. In thee] That is, in thy name; or using thy name; or with reference to thee, or for thy sake; for, for Josephs sake, and in his stead was the blessing of Jacob the father pronounced upon the heads of these two sonnes; so saith Jacob to Joseph.

shall Israel] That is, my posteritie, called by my name.

saying▪ God make thee as Ephraim] A forme of benediction shall be taken up in their names, (as in the blessing of Ruth, God make this woman like Rachel and like Leah, Ruth 4. 11.) for some speciall graces, and favours of God conferred on their persons, or their Tribes; which might be known among them, though it be not noted in the Scripture: and of those two Tribes as they were personally fruitfull above the rest, so their portions in the Land of Canaan were famous for fertilitie, Adricho••. Delph. Theatr. p. 23. & p. 70. & 75. So the Jewes used, and at this day (as Fagius noteth) they use to say over their males, God put thee, or make thee as Ephraim, and Manasseh; and over their female children; God put, or place, or make thee as Sarah, and Rebekah. Of the like forme in cursing, see Jer. 29. 22.

V. 21. I die: but God] Though our neerest friends, as mortall and mutable in their condition, leave us, yet God that cannot die will not faile to be with us, and with our surviving posteritie after us, if we by wickednesse doe not give him occa∣sion to forsake us; as Deut. 23. 14.

land of your fathers] Which they had by faith in the pro∣mise.

V. 22. Moreover] Of this verse see the explication in the first Annot. on the 30. vers. of the 34. Chapter.

CHAP. XLIX.

Vers. 1. GAther your selves together] To some that were then present he giveth this charge, to call the absent, that they may come together, and heare all at once, what he hath to say unto them at his farewell with the world; and he doubleth this charge, for it is repeated againe vers. 2. they were brethren, and though divers in person, yet in him united as the branches in the stock; and by this joynt injunction for their assembly unto him, he intimateth the union that should be among them, which the Psalmist highly praiseth, in the com∣parison of it to the precious ointment, wherewith Aaron was anointed, and to the dew of Hermon, Psal. 133. vers. 2, 3. the ointment was most pleasant, as made up of many sweet in∣gredients,

exquisitely tempered and put together by the art of the Apothecarie, Exod. 30. vers. 23, 24, 25. And the moun∣taine of Hermon (which in the allotment of the Tribes was part of the portion of Issachar) was a very fruitfull mountaine, by the dew of heaven descending upon it, where for that reason the cattell were fed, which were offered in sacrifice to God; Adrichom. Delph. Theatr. pag. 36. col. 2. Such is the delight, and benefit of brotherly union; nor is it more acceptable, or profitable to man, then pleasing unto God, for where that is he is so well pleased with it, that there he concludeth the bles∣sing, Psal. 33. vers. 3. he causeth blessednesse to settle there, as it were solemnly enacting a law that unitie and felicitie shall dwell together; as on the contrary, discord, and distraction breed want, and woe not onely to particular families, but to whole States, and Kingdomes, Mar. 3. 24, 25.

that I may tell] Being now to leave the world he leaveth such advertisements with his sonnes, as the remembrance of them may doe them good when he is dead; whose example should be a patterne to other dying men (though they have not the Spirit of Prophecie as Jacob had) to deliver some memoran∣dums at the time of their death to their surviving children, and friends, if they be apprehensive of the approach of it; and have understanding, memory, and speech to enable them; as to re∣count unto them what remarkable things have hapned in their dayes, what notable judgements or mercies either upon the State in generall, or particular persons God hath shewed in their times, and what have beene conceived to be the motives, and meanes of either; what changes they have observed, and what peculiar acts of providence to make the condi∣tion of man either better or worse; what have beene the waies, and methods of Satan to intice unto sinne, and what helps and escapes they have had to get from it; what comfort and light∣somenesse of conscience they have enjoyed in a sincere constant attendance on Gods Ordinances, and in an holy care to make their conversations conformable to them; and what discom∣fort they have felt by neglect of them, or straying from them; what they thinke of sinne, and of this world compared with holinesse, and the happinesse of the world to come; and for this purpose it would doe well if they made some preparations in the time of health and life, by storing up such obser∣vable matter as may be like to worke most effectually upon children, servants, and friends, who shall be witnesses of their last words; for a mans last words are the more heeded by those that heare them, because first, then his heart being more affe∣ctionately set upon God, his tongue is the more likely to be guided by God. Secondly, because then what he saith is con∣ceived to be spoken in sinceritie; for whatsoever he doth in the time of life, and health, no man almost dare dissemble at his death. Thirdly, because with the words the person that spake them will be readily remembred, and the state wherein he was at that time he spake; which being the common condi∣tion of all men (for all are mortall) may dispose them to make a more serious application of all to themselves.

tell you] He telleth them all together, what he hath to say to every one of them in particular, that every one may receive benefit, not onely by his owne proper portion of Jacobs speech, but by his brethrens likewise. It was wisely done of Jacob thus to order his discourse unto them; that being good in it selfe, it might by communication be the more good; and it should be every ones desire (and will be so in such as are sincerely reli∣gious) not to confine those advertisements to one alone, or to a few, which they may with hope of more fruit impart unto many.

last dayes] (1 Tim. 4. 1. 2 Tim. 3. 1.) That is, in after∣times, yet a great while to come: see and compare Act. 2. 17. with Joel 2. 28. More particularly in the last dayes, that is, your last state in this Land, when God shall bring you out of Egypt; and because he speaketh of the Messias (viz. vers. 10.) as farre off as to his coming in the flesh, which was 1680. yeares after this prophecie, the state, and time of the Gospel may be called the last time, because after that there will be no change of the Church from Christianitie to the worlds end; before the flood, and a good while after, the Church was ordered without a writ∣ten Law, untill Moses, and then came in the Leviticall Priest∣hood, and Ceremonies, which lasted untill Christ: Last of all came in the Christian Religion, (that Priesthood, and those Ceremonies being abolished) which without any change of Doctrine, or Sacraments, shall last untill the worlds end. Now in that Jacob, when the eyes of his body were dimme, Chap. 48. vers. 10. had his soule so enlightned as that it could pierce to the apprehension of future events so farre off, and could dis∣cerne through so many thousand darke nights as were to come betwixt the prophecie and the event, it is an assured evidence of the assistance of a Divine Spiri••; for neither humane policie, nor judiciall Astrologie, (for though a starre was appointed to guide the Wise men to Bethlehem, when he was borne, Matth. 2. 2, &c. all the starres of the firmament could not (if they had beene consulted with) have told any tydings of his coming many hundred yeares after this time when Jacob foretold it) nor Angel, nor Devil, could at Jacobs death (without a reve∣lation from God) have prophecied of the Messiahs birth.

V. 3. Reuben thou art my first borne] As the eldest sonne, there belonged to him divers worthy, and honourable privi∣ledges; as that when the father was dead, he succeeded him in the headship of the family, so that his younger brethren were to reverence him, and rise up unto him as a father; to main∣taine the honour of this preeminence, he was to have a double portion to any of the rest in the estate of his father. So was it established by expresse Law in Moses time, that if a man had two wives, the one beloved, the other hated, or l••sse loved, (as it was with Jacob, Gen. 29. 30, 31.) he might not make th•• sonne of the beloved first borne, but should acknowledge the sonne of the hated first borne, by giving him a double portion of all that he had, Deut. 21. 17. which, (though not by the in∣stinct of nature, yet by some revealed light) with many other Ceremoniall particulars (which came into an expresse Law in after times) was in use and practice among the Patriarchs be∣fore the Law was written. See Annot. on Chap. 35. vers. 2. & on Chap. 48. v. 5.

my might and the beginning] That is, the first effect of my paternall power, and vigour, whereby God enabled me to be∣get thee as a father first of all; and the first that of my family, and off-spring had the manhood and maturitie of strength, as Deut. 21. 17. & Psal. 78. 51. Or, who by thy senioritie and elder∣ship shouldest have beene the prime Pillar of my family.

the excellency of] Thou shouldest, and mightest, as my first borne, have enioyed an excellencie of dignity, power, and authoritie (with a double portion, as Deut. 21. 17.) above thy brethren, and therein I should now have confirmed thee, and thy posteritie after thee, by my fatherly benediction, if thou hadst not lost thy birthright by thine offence; but as thou hast behaved thy selfe I must from God speak of thee otherwise then in my fatherly affection I could wish, or thou out of love to thy selfe wilt be willing to heare.

V. 4. Ʋnstable as water] Water hath a qualitie to coole, and make cleane, but Reuben is not likened to it for that, be∣cause he was hot by lust, and uncleane by polluting his father•• bed; but he is compared to water for its lightnesse, and unsta∣bilitie, which is easily moved by the windes into waves, and na∣turally cannot containe it selfe in its owne bounds, but where∣soever it is powred out runneth to the lowest place; and for the greatest part of it, the Sea, it is in continuall motion of ebbing, and flowing; such is the mind of a man led away with his lust, as Reuben was: for concupiscence of women taketh off the constancie of man, (as we see in Solomon) making his hear•• too effeminate, and feeble to be stable and stedfast in any good thing. The word here used is joyned with vaine, Judg. 9. 4. [vaine and light: or, unstable persons] the word in the Ori∣ginall rendred light, is the same which is here used; and with [treacherous] Zeph. 3. 4. for they that are unstable, or light, or vaine men, by their lightnesse, and unconstancie are easily drawne to be treacherous towards those that trust them, being apt to be deceived themselves, 1 Pet. 2. 14. they are ready to be used for deceit of others, and to divide from them to whom they should adhere; thence were the divisions and grudgings of the Reubenites among themselves, Judg. 5. v. 15, 16.

thou shalt not excell] The words in the Originall are Impe∣rative, doe thou not excell, or excell thou not, but the sense is In∣dicative, or prophetick; as our Translation hath it; and yet th•• Hebrew phrase imports, that though Reuben may seeme in his levitie and unstablenesse to follow his owne mind, and to doe his owne will, he doth thereby undergoe the curse which God as by a kind of commanding law hath laid upon him, as David observed of Shimei his cursing, 2 Sam. 16. 11. and accordingly it appeareth in the holy Historie, that he did not excell either in the number of his Tribe, as it is in the 33. of Deut. vers. 6. after the Originall reading; or in valour, or any excellen•• atchievement.

Because thou wentest up] For a pang of lawlesse lust, and a mo∣ment or two of sinfull pleasure, he lost the prerogative of his birth-right, which would have been a setled and perpetuall ho∣nour to him, and his posterity: So far doth sensuality besot and befoole men, when they give way unto it, and therefore is the lustfull wanton by the Wise-man called a simple one, a young man void of understanding, Prov. 7. 7. and his going to the house of an harlot compared to a fooles going to the correction of the stocks, vers. 22. Reuben might haply think that this fact, com∣mitted about forty yeares before, was now both forgiven, and forgotten; and it is but barely related, not reproved, in the first notice taken of it, Chap. 35. 22. But it is not time, (how long soever) but true repentance that taketh off the guilt of sin; and God is alwayes free to take his own time, either to reprove, or punish it, to whom al things are alwayes present, though in years, or ages they be never so far distant, and not only slipped out of the memory of man, but rased out of all Records, and human•• memorials: which must admonish us still to renew our repen∣tance,

and in our riper yeares to bewaile the wickednesse of youth, and to pray for pardon of it, as David did, Psal. 25. 7. and withall, to beware that we misdeem not the judgement of God, when it doth not presently proceed to the punishment of offen∣ders, since it neither winkes nor sleeps towards the wicked, but forbeareth, that his goodnesse may lead them to repentance, Rom. 2. 4. or if they remaine impenitent, that upon their trea∣suring up of wrath against the day of wrath, they may be more lyable to the righteous judgement of God, vers. 5.

He went up] He spake to him before, now, as in indignation at him turning his eyes from him, he directeth his speech to his brethren, that they may take his censure as a cantion unto them∣selves; whereby we see that zeale against sin may consist with charity to the sinner, for Jacob, as Reubens father, as inspired now by the Holy Ghost, as a dying man, was doubtlesse free from malice towards him, and all the world; So it was with dy∣ing David, when he gave advice to Salomon to do justice upon Shimei; 1 King. 2. 9.

V. 5. Brethren] In evill, Proverb. 18. 9. not more naturally of kinne by blood, then morally and mortally by cruell blood∣shed, principally in the massacre of the Shechemites, Genes. 34. 25. and it may be also in conspiracy against Joseph, as those of the Tribe of Levi and Simeon were against Christ (of whom Jo∣seph was a type;) for Levi, it is certain his Tribe was deeply guilty of his death, for the Priests, who were of that Tribe, were his most bitter, and bloody enemies; and (as some say) Judas was of the Tribe of Simeon.

V. 6. O my soule come not] By this patheticall Apostrophe, or converting of his speech from Simeon, and Levi to his soule, he professeth his zealous detestation of their outragious act, lest when he was dead he might have been thought either a favourer of it, or not an enemy to it; and it is a point of pious prudence (especially in persons eminent for godlinesse) before their death to cleare themselves of such aspersions, or suspicions, as upon their silence might be imputed unto them, with prejudice to the reli∣gion they have professed; and for this reason, it is well done by many learned and godly Protestants, to make a confession of their faith at their death, that Papists may not be beleeved, when they r••port their Apostasie from the true Church to the Popish, as they did of Calvin, Beza, and others.

Mine honour, be not thou] By honour may be meant his soule, which is the honour and glory of a man; and by the word here used for honour, or (as some reade) glory, is sometimes under∣stood the tongue, as Psal. 16. 9. and Psal. 30. 10. Act. 2. 26. for that also is the glory of a man above the dumbe creatures, and by an eloquent use of it one man glorieth above another. The meaning may be, that he neither consented to them in word, or thought, and therefore he would not suffer in his honour and re∣putation for their sakes; and though some would glory in the contriving and successe of such a mischievous designe, he was so far from glorying in it, that he did detest and abhorre it.

Slew a man] That is, Hamor the King, the Prince Shechem his son, and their subjects the citizens; for the singular number is put for the plurall, as the plurall number is also divers times put for the singular in the Hebrew tongue.

Selfe-will] If in sodaine wrath the ill deed had been done, it had not been so bad, but there was time to consider of the pro∣ject, and reasoning against it, and a wilfull resolution against that reason; and the more wilfull, especially upon deliberation, the more wicked.

They digged downe a wall] The words (as some render them, for they are ambiguous) are, They houghed an oxe, or bull, so the Seventy, by the bull meaning him who like a bull rushed upon a rape, and who was as the bull of the herd, the chiefe of the city; but an oxe is put for oxen, the singular number for the plurall, and so the words are understood of the violent driving away of the spoile of the Shechemites cattell, Chap. 34. 28. and cutting them with their swords that would not drive sociably with the rest of the herd. But the best reading is, they digged downe a wall, and though it may be then the city was not walled, they made some violent breaches into the walls of particular houses, or cham∣bers, and most likely where Hamor or Shechem were, because their chiefe quarrell was at them, for the abuse of their sister.

V. 7. Cursed be their anger] He curseth not their persons, but their wrath; we must pray rather against the wickednesse of the persons, then against the persons of the wicked, as David prayed not against the person of Ahitophel, (as that he might come to nought and hang himselfe as he did) but that God would turne his counsell into foolishnesse, 2 Sam. 15. 31. Yet sometimes he curseth wicked persons, Psal. 109. from the 17. to the 20. and else-where, whereof we may say, that his cursing might be either a prediction, not an imprecation; or if so, yet conditionall, (upon supposall of their perseverance in sin, or unlesse they repented) not absolute; or if absolute, Davids judgement, and zeale being guided by Gods Spirit, (as Jacobs now was) that might be law∣full to them, which to persons not so qualified would be unlaw∣full: much lesse is it lawfull to do as Simeon and Levi did, for that of Solomon is a good rule in the generall, Say no••, I will re∣compence evill, but wait on the Lord, and he shall save thee, Prov. 20. 22. And if Jacob by this meant any evill to the persons or po∣sterity of these two sons, it was but a temporall evill, and that not without the condition of impenitence.

I will divide them in Jacob] By Jacob and Israel here must be meant not the person, but the posterity of Jacob, or Israel; and whereas he saith, I will divide them, he meaneth, God, by whose Spirit he spake, would divide them, or that he would divide them by his prediction, or prophesie, as it were, passing his word they should be divided; as Ezekiel is said to come to destroy the City, Ezek. 43. 3. where the meaning is, (as in the marginall variation on that place it is rendered) [when I came to prophesie, that the Ci∣ty should be destroyed] Now Simeon and Levi, they were not on∣ly divided from each other, (for so it was with the other Tribes) but their separation was different from the rest; First, for the Tribe of Levi it is cleare, and certain, that it had no distinct por∣tion of the Land of Canaan, but only certain Cities allotted, di∣spersedly placed among the other Tribes, which were to the number of forty eight, Josh. 21. 41. but the Levites themselves had none inheritance, Josh. 13. 14. but tithes and oblations, which was an occasion of dispersing them abroad, when they went about to gather them. But after their zealous execution of the command of God (by Moses) upon the principall offenders in the Idolatry of the golden Calfe, Exod. 32. 26. &c. this di∣spersing of theirs was converted to a blessing, for they were con∣secrated to teach Jacob Gods Judgements, and Israel his Law, Deut. 33. 10. So the people had the benefit of their instruction. and they the honour and acceptation due to that office. And for the Tribe of Simeon, as it was lesse honourable then the rest, and had in the more contempt for the wicked act of Zimri the son of Salu, a Prince of a chiefe house among the Simeonites, Numb. 25. vers. 6. 14. (for which cause it is conceived Moses would not vouchsafe to blesse it with the other Tribes, Deut. 33.) so it was divided; for first, it was not provided for by a distinct portion, but was as it were an Inmate to the Tribe of Judah; and that, not so much for Simeons sake, as because Judah had too much, ou•• of the portion of the children of Judah, was the inheritance of the chil∣dren of Simeon, Josh. 19. 9. So that the Tribe of Simeon was un∣der Judah, till God gave them the place of the Amalekites, 1 Chr. 4. 43. Thus they were divided, part living there, & part in the Tribe of Judah, as hath been said. This curse of their division is denounced as a meet punishment for their cursed union. It so falls out many times by the distribution of divine Justice, turn∣ing many wicked conspiracies into mutuall hostilities. And w•• see by experience, none are more bitter against each other, then those whose society hath been too sweet, and communion too neere, that hate being mutuall, and reciprocall; which was but on one side in the businesse of Amnon, and Thamar, 2 Sam. 13. In setting down this curse so fully, we may observe the sincerity of the sacred Writer, who (though he were descended of the stock of Levi) committeth to perpetuall record the crime, and curse of his progenitor: if his pen had been guided by any mo∣tion of flesh and blood, he would not have blazed his sinne, and shame in this sort; but this is the manner of those who are gui∣ded by Gods Spirit, to dishonour themselves to honour God; So doth Moses againe, Exod. Chap. 4. and so did David, 2 Sam. 6. 21, 22. Jonab, Chap. last, Paul and Barnabas, Acts 14. verse 14, 15.

V. 8. shall praise] The passages betwixt Judah, and Joseph his unknowne Brother, but knowne Lord of Egypt, Chap. 44. vers. 16. 18, &c. and his pleading and prevailing with his fa∣ther for the sending of Benjamin thither, Chap. 43. 3, &c. shew him to be a man of good parts, and spirit, yet this seemes ra∣ther to be spoken not of the person of Judah (who died in E∣gypt, and while he lived did no great matters to make him fa∣mous, nor did appeare in any preeminence, being obscured with the splendour of Joseph, and in a state of subordination under him) but of the Tribe which excelled in courage, vers. 9. in dignitie, vers. 10. and in sinceritie to God; for when others are blamed for their deceit, Judah is commended for his fide∣litie, as in the 11. of Hosea, Ephraim compasseth me about with lies, and the house of Israel with deceit, but Judah yet ruleth with God, and is faithfull with the Saints, Hos. 11. 12. The word used by Jacob hath an elegant allusion to the name of Judah coming of Jadah, to praise, or to confesse; and while they praise him they shall confesse his prelation above them. It is observable that Judah having formerly offended with Thamar, his fault is passed over in silence, while the sinne of Simeon and Levi is remem∣bred with reproach, and imprecation; whereof the reason may be, that as the crime of these conspiring brethren was more hai∣nous, so their dispositions were more harsh, and hard hearted; for Judah confessed his fault with termes of aggravation, Chap. 38. 26. and they stubbornly stood to what they had done, when their good father with much griefe and anguish of heart re∣buked them for it, as fearing the mischiefe that might come of it, even to the ruine of himselfe and all his family, Chap. 34. vers. 21.

in the neck of thine] This implieth the courage of Judah to

pursue his enemies, and his prevailing over them; which is ob∣servable in that Tribe above the rest, for it was the Tribe which was first in ranke in the Israelites marching in the wil∣dernesse, Numb. 10. 14. and first tooke the passage through the Red Sea, and the first that (when Joshua was dead, by the appointment of God, set upon the Canaanites, and got the victory, Judg. 1. vers. 1, 2, 4. And of this Tribe was David, (whose speech, 2 Sam. 22. 41. agreeth to this) Zerubbabel, and many other valorous, and victorious Warriours.

thy fathers children shall how] He saith, thy fathers children, ra∣ther then thy mothers, as in Isaacs blessing of Jacob, Gen. 27. 29. for Isaac had but one wife, so it was all one to have given the blessing to the issue of the parent of either sexe; but in Jacob the case was otherwise; where they that had all one father, had divers mothers; some whereof were wives, some hand∣maids.

bow downe before thee] This was literally most verified in David, and Solomon, who were of this Tribe; and spiritually in Christ, the Lion of the Tribe of Judah, Revel. 5. 5. to whom all knees shall bow, Phil. 2. 10.

V. 9. Lions whelp] The courage of Judah is compared to a Lions whelpe; such was the Tribe of Judah in the first assayes of warre in the time of Joshua; afterwards it increased to the vigour of a Lion at full age, and old, in comparison of a whelpe, such it was in Davids time, and by age and experience subtle as well as strong; for David of that Tribe was so wise that Saul was afraid of his wisdome, 1 Sam. 18. vers. 5. 14, 15. and very couragious; see 1 Sam. 17. from vers. 32. to 51. as the Lion above other beasts, who by his courage, and strength is a King over them, Numb. 23. 24. Prov. 28. 1. & Chap. 30. vers. 30. A∣mos 3. 8. Mic. 5. 8.

from the prey my sonne] That is, having taken the prey thou hast gone up in a triumphant manner.

be stouped downe, he couched] Jacob varieth the person, some∣times speaking as to his sonne, sometimes speaking of his son, as the Prophetick Spirit moved him; such variations are used in the Scripture; the meaning is, that as after full satisfaction by spoil and prey the Lion coucheth down to rest, so after great vi∣ctories of the Tribe of Judah, by the successefull valor of David there should be rest, and peace under the reigne of Solomon his son, of which it is said, Judah and Israel dwelt safely every man under his vine, and under his fig-tre•• from Dan even to Beersheba (that is, from one end of Canaan to another) all the daies of Solomon, 1 King. 4. 25.

who shall rouse him] His enemies shall so feare him, that they will not dare to rouse or provoke him.

V. 10. The scepter shall not depart] All Christian Writers ge∣nerally expound these words as a Prophecie of the coming of the Messiah, that is, Christ, and of the authoritie, state, and condition of the Tribe of Judah, or of the Jewes (who take their name from him) with reference to the Messiahs coming; and hereto agreo many of the learned Jewes, as we see by the testimonies of Manass. Ben. Israel, in his 65. Quest. upon Ge∣nesis, though in the particular exposition, and application, there be much difference, not onely betwixt the Christians and the Jewes, but betwixt both sorts of them among themselves; the words which are of most importance in the Prophecie, which require the most exact discussion, and clearing, are the words Scepter, Judah, and Shiloh; yet the other words, having some ambiguitie in them, must not be slighted. First, for the word Scepter, (in the Hebrew Shebet) in its first signification it is taken for a Rod, or a Staffe, as the Rod which marked out the Tithe, Levit. 27. 32. is called Shebet. Secondly, because there might be a Rod or Staffe of other matter, in figure and mea∣sure like unto that which grew out of a tree; the same word is used for that Rod which is made of Iron, Psal. 2. 9. Thirdly, it being the use of such as are in Authoritie to have a Rod, or Staffe in their hands, as a signe of preeminence, and power (as Judah had his staffe, or rod, Gen. 38. 18. and Moses his, Exod. 4. 2.) (though the word be Matteh and not Shebet) a staffe or rod is taken many times for the rod, or staffe of a Magistrate, but especially for that of Kings; and because, though Kings at the first used such staves as naturally grew, yet afterwards (for greater glory and majestie) they were made of gold, as Hest. 4. vers. 11. thence fourthly, by a Metonymie, whereby the signe is set for the thing signified, the word Shebet, or Scepter is taken for a Kingdome, Dominion, or power of Government; as, The Lord hath broken the staffe of the wicked, the scepter of the rulers, Isa. 14. 5. where the former word is Matteh, the latter Shebet; and there are many other places where it is used in the same sense. Fifthly, the word Shebet, signifieth a Tribe, Judg. 18. 19. either because the Tribes came of one stock, that is, Jacob, as many rods or branches out of the body of one tree; o•• because every Tribe had a severall Rod, with its name written upon it, Numb. 17. vers. 1. 2. though there the word be Matteh, not Shebet, which is also divers times taken for a Tribe; as Numb. 1. 4. 16. Sixthly, because a rod or a staffe is used to strike with∣all, and strokes are not indured without paine; the word Shebet is taken sometimes for a blow, a wound, or for affliction, be∣cause when it is felt, the body and mind both are afflicted: So saith Job, Let him take away his rod from me; the word is Shebet, Job 9. 34. There be other acceptions of the word Shebet, but they nothing concerne the explication of this Text. In this place the word Scepter, or Shebet in the Hebrew, may be taken first, for a Rod, or Scepter, or some other thing which is carried, either by Magistrates, or by others before them, to import their power, and imprint a terrour in the minds of such as are sub∣ject to them, Rom. 13. vers. 3, 4. As before the Romane Con∣suls were carried Rods and Axes, and our Magistrates have a Staffe in their hands, a Mace or Sword carried before them by others, which are not to be taken onely for ceremonies of State, or power, but for monitories of duty, as of justice in the Go∣vernours, and of obedience in those that are under their charge. Secondly, for that which is signified by a Scepter, that is rule, dominion. Thirdly, the word Shebet a Scepter, is taken for a Tribe, Judg. 18. 19. So it may be said that the Tribe of Judah, (that is, the posteritie of Judah bearing his name, as the poste∣ritie of Jacob, or Israel, bare the name of Israel) shall not faile, neither in succession, or appellation and title, untill Shilob come.

shall not depart] He sheweth not when the Government shall begin with Judah, but when it is begun, how long it shall con∣tinue, and hold on, and when be at an end; to wit, at the com∣ing of Shiloh: this continuance or not departing of the Scepter, presupposeth an approaching or coming of it to that Tribe, and both together are evidences of Divine favour, if they be so taken and so used as they should be: when therefore the Royall Scepter is conferred on any Family or Tribe, and continued for many successions in one line, or pedegree; or when Nobilitie, and Gentry is with honour lineally drawne downe in a great length for many descents, it must not make men proud of the antiquitie or eminencie of their parentage, or disdainfull of o∣thers, whom therein they excell; but humble and thankefull to God, gentle, and courteous to all, contumelious or injurious to none; otherwise if they be haughty in themselves, harsh unto others, the dignity or gentilitie of their birth, though never so ancient, is rather inveterate vice, then venerable vertue, and indeed rather profane Gentilisme then Christian Gentility.

from Judah] By Judah is meant not the person of Judah, be∣cause the Prophecie foresheweth what shall befall in the last dayes, vers. 1. but the Tribe of Judah, or the Nation of the Jewes with relation to that Tribe: this blessing of Jacob look∣ing beyond the person of Judah, and a great part of his poste∣ritie, may admonish us to reach out our respects to the good of those, who are remote, and farre distant from us; a conside∣ration which may correct the common neglect of most, who confine their care to their owne times, not caring what becom∣eth of those, who must come after: hence are some so indiffe∣rently minded to the remainders of Idolatry, that while they fear no return of it in their time, they forecast no caveats for the future; so many wast woods, and very few plant any, not think∣ing what need their posteritie may have of timber to build, and fewell to burne; but many more rashly rush into marriage, not thinking so farre before-hand, as to their next issue, not count∣ing beyond the duall number of man and wife, to provide an inheritance for the heritage of the Lord, Psal. 127. 3. which may increase to a numerous posteritie.

nor a Law-giver] Heb. a Scribe. That is, one that hath the power of making lawes, whether of himselfe, or with others, so that he hath the preeminence either in proposall, or in confir∣mation of them, or writing them for Rules unto his people.

from betweene his feet] To the Scepter a Law-giver is joyned; so that the power of the Ruler is not meerely arbitrary, but le∣gall, as a power put into rule of law; for the sway of the Scepter, is not lawlesse or boundlesse: this Law-giver shall come from him by lineall descent. The phrase [from betweene his feet] may be a modest Periphrasis of the parts of generation and birth, as Deut. 28. 57. and may meane his descent from Judah; or be∣tweene his feete, may note some eminent officer sitting under the chief Governour, betweene his feet, or at his feet, Deut. 33. 3. and in his name, or by his power propofing lawes to be made, or pronouncing, or publishing them, when they are made: but the former exposition is the better, as noting the honour and power, not of one that sitteth under him, (who may be of another Tribe) but of one that cometh from him; and so the modestie of the Scripture phrase is to be marked, keeping so farre off the mention of the part intended, as from the middle to the feete: So the denyall of neerest familiaritie is phrased by not knowing of a man, Gen. 4. 1. Judg. 11. 39. 1 King. 1. 4. Matth. 1. 25. Luk. 1. 34. and easing of nature is veiled over with the phrase of covering the feet, Judg. 3. 24. 1 Sam. 24. 3. which was done by the sidenesse of the upper gar∣ment in use among the Jews; See the marg. variat. on the se∣cond of Kings, 18. 27. & the marg. variat. in Arias Montan. Bible upon Isa. 36. 12. See also Isa. 7. 20. & Exod. 4. 25. Which may turne to the rebuke of such as apply their wits to impure

jests, as divers doe, especially such as are Poeticall; it is not much unsutable to the Romane Poets to be obscene in their conceits, as many of them were, for they tooke a Strumpet for a Goddesse, but it is most repugnant to the profession of a Chri∣stian who beleeveth in a Virgin God, the Sonne of a Virgin Mother, to vent such immodest fancies as may make the face of a modest person to blush, when they are read or heard.

untill Shiloh come] The word Shiloh, saith the Jesuit Salme∣ron, prolog. 4. (that he might bring in the Scripture of our Savi∣our as suspected to be corrupted by the Jewes) signifieth nothing, but he is confuted by the best Hebricians in their Dictionaries, and by many of his owne side in their Commentaries; the Popish party following the vulgar Latine render the word he that is to be sent, as if the originall word were shiloach from shalach, he hath sent. But the word in the Hebrew text is Shiloh, derived from shalah, which signifieth to cease and be quiet, and peaceable; and the same is taken not only in a passive sense to be so, but in an active, to make so, and so it is put for a prosperous, or safe ma∣ker, or Saviour, the Author of quietnesse, and safety to others; it is taken also for the tunicle or skin in which the child is wrapped in the mothers belly, because there the child lieth in peace and quietnesse; whence by an usuall Metonymie or figu∣rative taking of the continent for the thing contained (as the Cup for the liquor in the Cup, the house for the people in the house) it is taken for the child that was wrapped in it. In both senses it is applied to Christ, for he was most quiet, and peace∣able, of whom it was fore-told that he should not strive, nor ••ry, nor should any one heare his voyce in the streets, Isa. 42. vers. 2. Who indured contradiction of sinners against himselfe, Heb. 12. 3. and when he was reviled, reviled not againe, 1 Pet. 2. 23. Who was brought as a lamb to the slaughter, and as a sheepe before the shearers is dumbe, so he opened not his mouth, Isa. 53. 7. and by this he was a Peace-maker for others, and a Saviour of others; for, as the Prophet saith, The chastisement of our peace was upon him, and by his stripes we are healed, vers. 5. that is, he was cha∣stised that our peace with God might be procured; He was wounded for our transgressions, and bruised for our iniquities, vers. 5. that we might sleepe in a whole skin, and obtaine safetie by his slaughter. And in the other sense as Shiloh is taken for a sonne, he is Shiloh, that is, a sonne of the linage of Judah; It is evident (saith the Apostle) that our Lord sprang out of Judah, Heb. 7. 14. and therefore as Judah is compared to a Lion, v. 9. of this Chapter, so is he called, the Lion of the Tribe of Judah, Revel. 5. 5. wherein the Elders who used that phrase might al∣lude unto the title given to Judah in this Chapter, and where∣to our Translators direct the Reader in their marginall refe∣rence set upon Revel. 5. 5. untill Shiloh come the Scepter shall not depart from Judah, but then it shall; whereby it appeares that God appoints the periods of Kingdomes, and States; whereof, besides many others, there is an illustrious evidence in the finishing of Belshazzers Kingdome, Dan. 5. 26. and as the periods, so the pauses and stops of government by insurrection, and rebellion, are to be referred to the same over-ruling power, as that of the Irish Rebels, of which we must conceive, that his providence is not asleepe, but his justice awake, and that in their devillish crueltie there is a Divine chastisement; which must admonish us to conclude a Peace with God by making warre with sunne, and to beseech him to take part with his owne people, and to make good the Cause of his Sonne Christ Jesus against the band, and faction of that man of sin, the sonne of perdition, designed to destruction, 2 Thess. 2. 8.

The summarie sense of this Proph••cie made up out of the explica∣tions forementioned may be thus: The Authoritie of ruling in the highest degree of preeminence, and the longest time of continuance (though in a divers forme of Government) shall be in the Tribe of Judah; or if in any other Tribe, yet so, that Judah shall have the name, and honour of the Kingdome, Common-weale, and people who are of the posteritie of Jacob or Israel, which shall not be styled the Kingdome, Common-weale, or people of Reuben, Levi, Gad, or Naphtali, &c. but of Judah; nor they Reubenites, but Judaei, Jews; and that Tribe shall be a distinct Tribe of it selfe, and shall neither be confounded, nor obscured as the other Tribes after their captivitie in Babylon, but (which cannot be affirmed of the r••st) it shall evi∣dently appeare who rightly deriveth his pedegree from that Patri∣arch; of which honour, when once it is possest, it shall not wholly be deprived untill he come who is Shiloh the Prosper our or Saviour, the sonne of Judah by lineall descent; and the true expected Messiah Je∣sus Christ; and about the time of his coming (if we take it not pun∣ctually for the day, or moneth, or yeare of his birth, but with some la∣titude of time, as a little before, and a little after, for an orderly ac∣complishment of the Prophecie) shall the Jewish Common-weale be dissolved, and their Government broken in pieces, they dispersed, and scattered in severall Countries, without any Governour or Law-giver of their owne Nation, and wholly in the power of the Princes, or Potentates, or States in whose Land they live.

When, and how this Prophecie was to take effect.

They that conceive this Prophecie within a while after Jacobs death tooke effect, are mistaken, for the first Magistrate the Israelites had out of Egypt, was Moses, sti••red up by God for their deliverance from their yoke of bondage, about two hun∣dred years after the death of Jacob, and Moses was of the Tribe of Levi, not of Judah; and though the Tribe of Judah were first in the march, and his Standard placed formost, Numb. 10. 14. yet was Moses the Supreme Governour over all the Tribes. After him succeeded Joshua, and he was not of the Tribe of Judah but of Ephraim; afterwards was the Government by Judges for three hundred yeares, in that time there were succes∣sively fifteene, of which onely two, Othniel and Ibzan, were of the Tribe of Judah: After these Judges came up the Govern∣ment of Kings, of whom the first was Saul, but he was not of the Tribe of Judah but of Benjamin; after Saul succeeded Da∣vid, and he indeed was of the Tribe of Judah, and began his reigne in the yeare of the world, 2891. 636. yeares after this Prophecie of Jacob; so long was it before this Prophecie began to worke towards effect; and therefore Jacob said not when Judah should begin to sway the Scepter, but having be∣gun how long it should hold on; and it continued in that Tribe untill the captivitie of Babylon; viz. foure hundred thirtie se∣ven yeares: during this time was that eminently seene which is said, 1 Chron. 5. Judah prevailed above his brethren, of him came the chiefe rulers, vers. 2. and the Royall Regiment ended in Ze∣dechiah, 2 King. 24. 17. After the captivitie, the dignitie of the tribe of Judah (returning as an entire Tribe, as the others did not) revived in Zerubbabel a Prince of the Tribe of Judah, and from him continued the Principalitie in that Tribe by the space of two hundred and seventy yeares, untill the Maccabees, of the Tribe of Levi, got into the Government as high-Priests; of whom some tooke upon them to be Kings; the first that did so was Judas Aristobulus who put the Diadem on his head, and caused himselfe to be called a King, as Josephus sheweth, An∣tiquit. lib. 20. cap. 8. which to Hircanus was forbidden by Pom∣pey, (when he had taken Jerusalem by force) though he com∣mitted the government of the Jewish Nation unto him, Ibid. These were called Assamoneans from the first of that ranke, Mattathias Assamonaeus, (as is commonly conceived) but Ja∣cobus Boulduc labours to prove a misprision in the word Assamo∣neans, and he will have them rather called Cedmoneans, from Onias Priscus, Heb. Cedmonaeus, betwixt whom and that Mat∣tathias there were nine, who were successors to the one, and predecessours to the other; and he takes them to be a Sect, o•• societie, as the Enoscei, or Esseni, which are farre more ancient then the Maccabees; and conceiveth that though they were Priests, they might be of the Tribe of Judah, as well as of Levi. Jacob Bouldue of the Church before the Law, lib. 1. cap. 17. These (as he maketh the computation) continued untill Herod the Askalonite began to reigne; which was about the thirty fourth yeare before the nativitie of Christ. For a great part of which time there was a Synedrion, or Sanhedrim (as some com∣monly and corruptly call it) or Senate, which was threefold; the first consisted of three persons, the second of twenty three, the third and principall of seventy two; in whom was the Su∣preme power; these though at first they might be chosen six•• out of every Tribe (except the Tribe of Levi, and out of that but foure were chosen, as Junius conjectureth in his exposition on the place) yet after the captivitie it consisted most of the Tribe of Judah, of whom the chiefe were the posteritie of Da∣vid; those carried the greatest sway in elections; and of this Tribe with the Tribe of Benjamin, (which stuck to Rehoboam when the other ten Tribes revolted) consisted the maine body of the Common-weale, and so Jacobs posteritie were called not Reubenites, nor Simconites, &c. but Jewes from Judah. So ta∣king the Scepter not meerely for a signe of Regall Authoritie. but for a Principalitie, and preeminence of power, (though with a divers forme of government) the Tribe of Judah carried the credit from all the rest, even untill Herod (who was an Idumean) was made King of Jury by the Romane Senate; Jo∣sephus Antiq. l. 14. c. 26. which was about the time above said before the birth of Christ; but yet the Authoritie of the Sanhedrim, or Synedrion forementioned, continued untill Herod in the thirtieth yeare of his reigne slew them all; Josephus Antiq. lib. 14. cap. 17. page 362. yet some power and Autho∣ritie remained in the Jewish Nation, and consequently in the Tribe of Judah, (which made the principall part of their Com∣mon-weale) for they had a Synedrion after this in their Syna∣gogues, as is plaine, Matth. 23. 34. Act. 5. 17. & Chap. 9. vers. 1, 2. & 23. 5. in which, beside the high-Priest, there was ano∣ther President, as some hold; and though after the coming of Christ, the Romanes restrained the Jewes authoritie in capitall punishment, Joh. 18. 31. yet all but such they might exercise ac∣cording to their law; and sometimes leave was given to inflict capitall punishment according to their law: see Joh. 19. 7. & 18. 31. and sometimes they did as much without leave, as Act. 7. 59. wherein they were sometimes winked at, some∣times punished: for though they had a law to stone unto death, Deut. 21. 21. yet for stoning James the brother of Jesus was Ananias deposed from the Priesthood, Joseph. Antiq. lib. 20.

cap. 8. so that the Jewish power, or Scepter departed by de∣grees, for it was much weakned by Pompey, Joseph. Antiq. lib. 14. cap. 8. after that it was much shaken by Herods intrusion, but not finally broken, untill the destruction of Jerusalem, by which time it was manifested, that Shiloh was come; and after that the Jewes had no forme nor face of common-weale, as be∣fore, nor any Authoritie or distinction of any Tribe, as before they had: hereby then it is evident, that the Messiah is come, whereby the Christians may be confirmed in their faith, and the Jewes convinced of obstinacie. Where they seeke to cleare themselves by objecting that this Shiloh or Messiah must come in the last dayes, but our Messiah came many hundred yeares agoe, long before the last dayes; to this the Annot. on vers. 1. will be sufficient answer. Some will have Saul, and some Ne∣buchadnezzar to be the Shiloh, but with manifest repugnancie either to the Tenour, and intent of the Text, or evidence of storie. Some put in other cavils, but the wiser, and learneder Jewes renouncing them all, give way to the reference of Judahs Scepter to Shilohs coming, as not come to passe before the birth of Christ; but withall they would faine make the world be∣lieve that Shiloh the Messiah is not yet come; and therefore they yet pretend to have Princes of the Tribe of Judah and linage of David; So Manass. Ben. Israel ex Rabbi Isaac Quaest in Gen. 65. But all men of judgement know they are but Im∣postures, and ridiculous pretences, since their genealogies are perished, their Tribes confounded, and they no where enjoying any Scepter-like sway, but being meerely in subjection in the severall Countries where God hath scattered them.

to him shall the g••thering] When he is revealed to be a Sa∣viour both by preaching and doing, the people not of one Na∣tion onely, but of all Nations shall be gathered together into Churches to heare the glad tydings of salvation by him, and shall present their service, and worship to him; for (as Haggai cals him) he is the desire of all nations, Hag. 2. 7. for though in his passion, his beauty was obscured, as the Sunne was eclip∣sed, so that there appeared no no forme or comelinesse, no beauty that he should be desired, Isa. 53. 2. yet even then to spirituall eyes, he was white and ruddy, the chiefest of ten thousand, Cant. 5. 10. white in innocencie, ruddy in shedding his bloud with pa∣tience; yea so desirable, that the Jewes did waite for his law, and the Gentiles seek him, Isa. 11. 10. and put their trust in him, Rom. 15. 12. and in him find rest, a glorious rest, Isa. 11. 10. to his mountaine the Nations have flowed (according to Isa. 2. vers. 1, 2.) in thousands of temples, and gatherings of the peo∣ple in them for his service; so that this part of the Prophecie is clearely fulfilled, and the former part, (though in it selfe ob∣scure) more cleared by it.

V. 11. unto the vine] Because the close of the precedent verse is expounded of the Messiah, some conceive these words to be Prophecie of him also; for the spirituall blessings that he brings with him are signifi••d by the mountaines dropping downe new wine, and the hils flowing with milke, Joel 3. 18. by which is meant the plenty of Evangelicall preaching, and of divine grace; and applying the words to him they are transformed from the literall sense into an allegoricall, thus, the Messiah shall bind with the cord of faith, and hope, and charitie, unto his vine; that is, unto his Church; his foale or asse-colt, that is, the people of the Gentiles, being as a young colt not accustomed to the yoke of the law; and the asse, that is, the people of the Jews, to the choice vine, that is, to the Messiah himselfe; and to streng∣then this interpretation, they read the words thus, binding his foale to the vine, and his asse, O my sonne to the choice vine; the word be••i, if Jod be an affix, sign fieth my sonne, and the word Sorec, signifieth a choice vine; but the difficultie lieth in the word beni, where Jod is sometimes paragogicall, or redundant, and so it is in the first word asri, binding, in this verse; now taking the word beni paragogically, it is not to be read O my sonne, but to be construed with the next word, and so it signi∣fieth the sonne of his asse, that is, the foale of his asse; for the young of any creature is called in the Hebrew phrase by the name of a sonne, as a calfe is called a sonne of the herd, or beeves, Gen. 18. 7. and lambes are called sonnes of the flocke, Psal. 114. 4. and a young Unicorne, the sonne of the Ʋnicorne, Psal. 29. 6. and read∣ing the words thus, they may (notwithstanding the interpo∣sition in the precedent verse) be a continuation of Jacobs bles∣sing of Judah; wherein (though we should read the words O my sonne) he might vary the person, as in the ninth verse; and taking Vines as a part of his blessing, they may import such abundance of fruitfull Vines, that the asses, accustomed to eat thistles, might mend their diet, and feed upon Vine leaves; or that the portion of the Tribe of Judah should be so well furnish∣ed with Vines, so well growne, that the asse might be tied to them as to other trees; and so stored with grapes, that he should not need to be shifted from Vine to Vine for his load, but might have it from one Vine alone, See Numb. 13. 23. And though some part of Judahs portion were smitten with barren∣nesse by the burning of Sodome, yet the greater part remained untouched, which might by the blessing of God have a recom∣pence of that losse; for it was the best and largest portion of the Tribes, as Adricom. describeth it, Theatr. pag. 38. and Artas Montan. in his Book called Chaleb, saith the like, expressing the situation of it, all to be in the South, which makes much for the fertilitie thereof; and he addeth also that it was very spaciou••, and copious in Vineyards, and pastures, so that in the abun∣dance of provision for meat and drinke, for food and rayment, this prophecie of Jacob was abundantly verified after the letter.

blood of grapes] The juyce of the grape is called blood by a figurative speech, without any reference to a Sacramentall sense; See Deut. 32. 14. no marvell then if it be so called when it is used to signifie the blood of Christ; but it is strange, that they that take upon them to be great Divines, will be so grosse as to stick to the letter, and not admit of a figure, when our Saviour called the wine of the Sacrament his Blood, and the bread his Body.

V. 12. red with wine] The rednesse of the eyes is procured by the quantitie of wine, especially of that which is of the best kind, and hath spirits of the strongest operation, Prov. 23. 29 30. all these are implyed by this phrase; which gives no allowance to excessive drinking, no more then our Saviour doth to theft, when he compareth himselfe, in his coming, to a thiefe, Revel. 3. 3.

white with milke] By the former phrase the fruitfulnesse of the Vineyards is prophecied, by this the blessing of the pastures, abounding with cattell, and they with milke.

V. 13. Zebulun—at the haven of the Sea] The portion of this Tribe was neere to the River Jordan, in the fruitfull region of Galilee; extending in length from the Lake of Genesareth to the shore of the great Sea, which is nigh unto Mount Carmel; the breadth of it is about five miles from Mount Tabor exten∣ded toward the North; and the situation of Zebulun was commo∣dious for commerce, for it did not only extend to the Sea, but bordered on such parts of it as afforded fit and safe havens, and harbours. So that when they of Zebulun went out to ship, they might be cheerfull in their sayling (though the Sea be fearfull to such as are faint-hearted) according to the blessing of Moses, Re∣joyce Zebulun in thy going out, Deut. 33. 18. In this prediction of Jacob, if there were nothing else in it memorable, we have this to observe (as of that he foretelleth of some other Tribes touch∣ing their portion in the Land of Canaan) that it is evident Jacob here spake by the instinct of the Spirit; for this (which the whole world knows was fulfilled of Zebulun) fell not out in effect till about two hundred yeares after Jacobs decease; and then that portion was allotted to him, not by choyce, but by lot, for the Land of Canaan was divided by lot among the Tribes, Numb. 26. 55, 56. So that howsoever the division seemes casuall, it hap∣ned none otherwise then the divine providence not only fore∣saw, but fore-ordained; and so it is in all the dwellings of men, For the earth is the Lords, and the fulnesse thereof, Psal. 24. 1. and wheresoever he pleaseth to place any, they must be contented with their condition. And for this of the Tribe of Zebulun in particular, three things are especially observed of it; First, that there was situate the City of Nazareth where our Saviour was conceived, Luke 1. 26. and where for many yeares he was con∣cealed, or obscured, living as one of common and ordinary qua∣lity, and (as is probably thought) exercising himself in the me∣chanicall occupation of his reputed father, a Carpenter, Mark•• 6. 3. Secondly, that here is Mount Tabor (as hath been noted) where he was gloriously transfigured, Matth. 17. 2. Thirdly, here (that is, in the Land of Zebulun) by the way of the Sea, he began to preach, Matt. 4. 15, &c. for there it is probably concei∣ved was most need of it; For first, the neighbou••hood of the Sea maketh rich, and riches make men proud, and pride makes men many wayes very wicked. Secondly, where there is commerce by Sea, there is a confluence of severall Nations, who send not out the best, but the boldest for Sea-adventures, and they most commonly corrupt one another with the vices of each Country. Thirdly, having opportunity for piracle, and robbery, and a kind of exemption from ordinary justice, (which is resi∣dent upon the Land, not upon the Sea) Sea-faring-men are of∣tentimes not only lesse religious, but more unjust, and more op∣pressive then those that have their abode upon the Land; so that of such especially is verified that of the Prophet, Thou makest men as the fishes of the Sea, as the creeping things that have no ruler over them, Hebr. 1. 14. There being as much disorder and oppression in the ships (especially of Pirats) as in the Seas among the fishes, under them.

His border shall be unto Zidon] In setting down the limits of Zebuluns allotment, which is exactly done, Jos. 19. from verse 10. to the 16. there is no mention of Zidon, and in the topogra∣phy Zidon hath nearer reference to the Tribe of Asher; it is therefore to be understood that Zebuluns border though it reached not to Zidon, yet the coasts of it were over against Zi∣don, and so situate as to be fit for easie and ordinary commerce with the Merchants of Zidon.

V. 14. Asse couching betwixt] Issachar is compared to a strong Asse, or (as it is in the originall) a strong boned Asse, or an Asse

of great bone; whose force shall be great, but he shall want courage, to resist his enemies.

And the Land pleasant] Issachars Tribe placed in a fruitfull, and pleasant portion, and being of a dull spirit, shall rather give themselves to husbandry at home, then any valiant, or diligent undertakings abroad, as either those of Judah by wars, or those of Zebulun by merchandize; yet being strong, they shall be la∣borious in tillage, and so addict themselves to that peaceable, and quiet life, as rather to subject themselves to much toyle, and tribute within their own portion, then either to enlarge their their bounds, or to free themselves from tyranny, and oppressi∣on. It is so with many of the people in France, (as is observed by such as have seen the manner of that country) whose earthly minds are taken so much with the fruitfulnesse of the soyle, that if they may have a part in it with peace, they submit them∣selves to a most servile condition, whereby they undergo most heavy burdens of tribute, and other oppressions, rather like slaves then subjects, yet like a generation of Issachars, or dull Asses, beare all; which is a just ground for the proverbiall speech of the French King, and such vassals, viz. That he is the King of Asses, whereas other countries which hardly will maintain their people, make them more hardy and couragious.

V. 16. Dan shall judge] In the originall there is a Pa••ano∣masia, or an affinity of like sounding syllables, as Chap. 30. v. 6. for the words are Dan jadin ghnammo; the like is observed of Ja∣phet, Chap. 9. vers. 27. and of Judah, v. 8. of this Chapter; and this is said of Dan the first borne of the hand-maids issue to in∣courage him against the conceit of neglect, and contempt, in re∣gard of the condition of his mother; and he shall judge, not on∣ly as a distinct Tribe, which shall have Princes, and principall men ordinarily to judge them, as Numb. 1. v. 4, 16. but some∣times extraordinarily to judge and deliver both them, and their brethren from the hands of oppressours; so did Sampson, who was a Danite by his Tribe, Judg. 13. 2. 24. and he judged Israel twenty yeares, Judg. 15. 20.

As one of the Tribes] Yet not as every one of the Tribes, for every one shall not have that honour, for neither the Tribe of Reuben, Simeon, Gad, nor Asher had any Judges; they that had it, were the Tribe of Benjamin, of which was Ehud, Judg. 3. 15. and the Tribe of Manasseh, of which was Gideon, Judg. 6. 15. and Abimelech his son, Judg. 9. and Jair, Judg. 10. 3. and Jephthah, Chap. 11. &c. and the Tribe of Issachar, of which was Tola, Chap. 10. 1. the Tribe of Judah, of which was Ibzan, Cha. 12. 8. and the Tribe of Zebulun, of which came Elon, Chap. 12. 11. the Tribe of Ephraim, of which came Abdon, Chap. 12. 15. the Tribe of Dan, of which came Samson, Chap. 13. vers. 5. and the Tribe of Levi, of which was Samuel, 1 Chron. 6. 34.

V. 17. Dan shal be a Serpent] That is, what he wants in strength, he shall make out in subtilty, and sodaine surprisall; making warre, and getting victory rather by politick stratagems, then by force of armes: Moses compareth him to a Lions whelpe, Deut. 33. 22. but (as to the condition of the Danites in generall) it is in regard rather of the suddennesse of a Lions leap, when he seeth the advantage of the prey, then of his strength or courage. So Samson of the Tribe of Dan, though extraordinary strong, and so might be likened to a Lion, yet as a Danite he dealeth with his enemies as well by his policie, as by his strength, See Judg. cap. 15. and cap. 18. of the Danites taking of the City of Laish. Some of the Ancients have conceived that Antichrist shall come of this Tribe, partly because it is likened to a Serpent, and an Adder, and partly because Dan is omitted in the sealing of the Tribes, Revel. 7. whereas the prediction of Antichrist, 2 Thess. 2. 3, &c. Revel. 17. and the accomplishment of it, as we find it by story and experience, plainly discover that conceit to be vaine and fri∣volous; and for the omission of Dan, it is rather to be referred to the Idolatry wherewith that Tribe was especially branded, Judg. 18. 30. 1 King. 12. 29. and that upon better ground then to the rising of Antichrist out of his Tribe, for which there is no probability either of Scripture, or reason; and they might as well say that Antichrist shall come of the Tribe of Simeon, because Moses in the 33. of Deut. maketh no mention of him in the be∣nediction of the Tribes, as that he shall come of Dan, because he is omitted by John; but it is most like that the one was o∣mitted by Moses, chiefly for his bloody treachery against the Shechemites; the other by John, for his notorious Idolatry. But the Fathers, good men, standing so farre off the achme, or full growth and progresse of Antichrist, are to be pardoned in their mistaking; which the Doway Translators should not in modesty (if they care not for truth or probability) have offered unto their Readers liking, (as they do in their Annotation on this verse) since that errour (as if it had been taken to use by some errone∣ous Writers of after-times) is so improved and increased in ri∣diculous repugnancies to Scripture, reason, and sometimes to it selfe, that whosoever is not extremely destitute of religion, and ingenuity, may be ashamed of it, as our Protestant Authours have plainly discovered, who have exactly discussed the question of Antichrist.

V. 18. I have waited, &c.] (Psal. 25. & 130. 5. Isa. 26. 8.) This cometh in without any particular coherence with that which went before, or followeth after; motions of the spirit are not tied to rules of method, or Logicall order; and therefore must not be misliked as impertinent, because they are not led in by a series of precedent words or matter, which yet may have good coherence with silent and smothered thoughts, whence their expressions burst out; thence it is that in the writings of the inspired Pen-men we find such various mixtures of comminations and comfort, and as it were sudden ascents or precipices from the one to the other.

for thy salvation] Jacob seeing the miseries that his poste∣ritie should fall into, breaketh out in prayer to God for rea∣medie; and this he doth, as for them in generall, so especially in respect of this Tribe, which by the Spirit of prophecie he foresaw in a double danger, both of great adversitie, Judg. 1. 34. and of grosse Idolatry, 1 King. 12. 29. and withall, ha∣ving by the same spirit an apprehension of the Messiah, or Sa∣viour under the name of Shiloh, his soule no doubt thirsted for the accomplishment of his salvation and full deliverance from all trouble by his meanes and merit; for the Fathers before Christ had none other Rock of salvation then Christians since his coming, 1 Cor. 10. 3, 4.

V. 29. Gad, a troupe shall] (Chap. 30. 11.) As in the names of Judah, Zebulun, and Dan, so in the name of Gad doth Jacob make a nominall allusion in that he saith; for Gedud is a Band, or Army; the condition of the Tribe of Gad situate beyond Jordan Eastward, Josh. 13. 8. towards the confines of the Land of Canaan, was to be subject to incursions of bordering ene∣mies, and so might sometimes by sudden troupes be overcome; yet they must not be discouraged, for afterwards they shall en∣counter their enemies with better successe, and conquer them: this is the condition of Gods Church and children, for a time to have the worst in conflict with their enemies, but with Gad they shall have the best at the last; they shall be as sure of the conquest, as of quarrell or conflict; for their great Captaine hath overcome the world for them, Joh. 16. 33.

V. 20.—Ashur his bread shall be fat] That is, out of the portion allotted to Ashur he shall have plenty of corne, which being sowne shall grow up into a full eare, which is called a fat eare, Gen. 41. 5. Marg. The chiefe commodities which most a∣bound in that part of Canaan are corne, and wine, and oyle, but especially excellent wheat; Adric. p. 1. so that though by bread all necessary provision be figuratively signified, yet in this place it may be literally taken in respect of the excellencie of that graine, which maketh the best and purest bread; of the store of oyle Moses maketh mention in his benediction, saying, Let him dip his foot in oyle, Deut. 33. 24. And in the next verse he mentioneth Minerals of Iron, and Brasse under his feet, v. 25. marg. reading.

royall dainties] Which might consist not onely of such pure wheat as hath beene spoken of, but of fowle, and fish, and fruit of the best kind, which may be delicates on Kings tables.

V. 21. Naphtali is an hinde] Judah is likened to a Lion, Issa∣char to an Asse, Dan to a Serpent, and Naphtali here to an Hinde, Benjamin to a Wolfe; whence it may be that families are knowne by their Armes; and they distinguished by the formes of beasts, or other creatures, as the Lion is a fit Ensigne of Regalitie, for that with the Scepter is attributed to Judah: and if men fetch their Heraldrie so high, as some do, it will doe well from the same fountaine to derive some relish of religion, to adde unto such outward signes some holy Motto, or sacred sentence of the Scripture, which may be a memento to them to set out their gentrie or dignitie of birth more by their reall ver∣tues then by painted Scutchions or coats of Armes.

an hinde let loose] He saith not he is like an hinde let loose, nor said he of Dan that he was like a Serpent, nor of Issachar that he was like an Asse, nor of Judah like a Lion, but he is an Hinde, a Serpent, an Asse, a Lion; which to take in a literall sense were very absurd; so is the Papists taking of the words of the Lords Supper, This is my Body, This is my Blood, according to the let∣ter, which this and many such like phrases direct us to expound in a Sacramentall sense. Now Naphtali is here compared to an Hinde let loose, to note the pleasantnesse of his condition, of which Tribe Moses in his benediction saith, O Naphtali satisfied with favour, and full with the blessing of the Lord, Deut. 33. 23. So Naphtali placed in a safe and fertile soyle is as an Hinde ta∣ken, but let loose to be delicately brought up, delighting in a fresh and free pasture, having nimblenesse of feet like an Hinde either for flight, or pursuit, as occasion shall require, Psal. 18. 34.

he giveth goodly words] He is gentle and affable, winning fa∣vour by faire words, and prevailing more by plausible Court∣ship then by perillous valour.

V. 22. Joseph is a fruitfull bough] Though we read not by expresse mention of any more children that Joseph had but two, yet it may be he had more, for so the speech of Jacob doth import, Chap. 48. vers. 6. but if he had not, he was a fruitfull bough in his two branches, Ephraim and Manasseh, who multi∣plyed exceedingly.

a fruitfull bough by a well] The words are doubled for em∣phasis, and assurance, or because of his two sonnes Ephraim and Manasseh; and it is said, by a well, because moysture is a meanes of fruitfulnesse, Psal. 1. 3.

whose branches run over] In the Hebrew, whose daughters; which hath occasioned some to understand that the daughters of the Egyptians, or women of Egypt when Joseph passed by, got them upon the wals to behold his beauty; but first, they are Josephs daughters, not the Egyptians: secondly, the learned in the Hebrew language know it usuall to call that which cometh from another by the name of a sonne, (and sometimes of a daughter, as here) whether it be naturall, as a sparke is called the sonne of a burning coale, Job 5. 7. See the marg. variat. or artificiall, as the arrowes are called the sonnes of the quiver, Lam. 3. 13. (see there also the marg. variat.) and of the bow, Job 41. 28. And by the like figurative speech is the corne called the sonne of the floore, Isa. 21. 10. because it is there beaten out or the sheafe, or taken thence.

over the wall] Moysture and heat are the causes of fruitful∣nesse; the Well here spoken of is a meanes of the one, the Wall of the other; for those plants that are set by a wall, as Vines, and Apricocks, and Cherries, and the like, by the reflexive heat of the Sunne thrive better, and ripen sooner then those which are planted by themselves.

V. 23. The archers] The Archers (as this verse sheweth) were those that hated him, and they that hated him were his brethren who sold him, and would have killed him, Gen. 37. and the wife of Potiphar who falsly accused him, entitling his name to her owne crime, and Potiphar himselfe who there∣upon imprisoned him, and it may be the Magicians of Egypt who were by him put downe in their art of divination, and the Courtiers of Pharaoh who envied to see a stranger advanced to such honour in their Countrey; whose arrowes were such as David complaineth of, They whet their tongues like a sword, they bend their bowes to shoot their arrowes even bitter words, Psal. 64. 3. these were slanders proceeding out of the bitternesse of their owne spight, and tending to make him of an unsavourie relish with others, especially with Pharaoh, whose chiefe favourite he was: and because these Archers are in the Originall called masters of arrowes (which terme implieth a skilfulnesse in shoot∣ing: See Annot. on Chap. 14. vers. 13.) it is like that some of them were very subtle in their malicious suggestions against him, and their words were as venomed arrowes, Psal. 64. 3. shot by those who bend their tongues like their bowes for lies, Jer. 9. 3.

sorely grieved him] He was sore grieved when his brethren stript him of his coat and cast him into a pit, Gen. 37. vers. 23, 24. for then he besought them in the anguish of his soule to spare him, but they would not heare, Chap. 42. 21. and it could not but sorely grieve him when he was sent to prison as guiltie of a rape upon his Mistresse, (in his endeavour, though not in effect) which his soule abhorred; yet that which sore grieved Joseph, may much comfort others, in that in him they may observe, that sore griefe from the wicked, and great love from God, may meet together in the same man.

V. 24. But his bow] That is, the weapon or instrument wherewith he made good his cause against his enemies, which was his innocencie, patience, and other vertues, which were more vigorous against them, then their vices against him.

by the hands of the mighty] Joseph was strong, but not of him∣selfe, but made strong by the Divine power assisting him, and resisting his enemies, so that he mightily prevailed over them all; Which may teach us to take heed that we neither trust to our selves in any undertaking, nor boast of our good hap when things succeed as we wish, but using our best providence to re∣pose our affi••nce upon God, and to give him the praise of all prosperous events; according to that of the Psalmist, I will not trust in my bow, neither shall my sword save me; But thou hast saved •••• from our enemies, and hast put them to shame that hated us. In God will we boast all the day long, and praise thy Name for ever, Psal. 44. vers. 6, 7, 8.

from thence] That is, from the power and providence of Almighty God.

the shepherd, the stone] That is, Joseph was made a shepherd to feed his father Israel in the time of famine, and a stone on which he built his hopes for a comfortable habitation for him∣selfe and his family in the Land of Egypt; in which words like∣wise by the Spirit of Prophecie he might looke as farre as to Christ, of whom Joseph was a type, and to whom as a shep∣herd Joseph was a sheepe, Psal. 80. 1. And he is also called a stone, a tryed stone, a precious corner stone, a sure foundation, Isa. 28. 16.

V. 25. blessings of heaven above] That is, in the kindly ope∣rations of heaven from the Sunne and Moone, which are named in Moses blessing, viz. the precious fruits brought forth by the Sunne, and the precious things put forth by the Moone, Deut. 33. 14. with which the favourable and fruitfull influences of the Starres are implied; and from the heaven below, that is, in the sweet dewes and showers coming from the ayre, accor••ing to the pro∣mise mentioned in Ezekiel, I will cause the shower to come in his season, and there shall be showers of blessing, Ezek. 34. 26. and in the wholesome temperature of that element which is more ne∣cessary for health then good diet; for of this men feed but at certaine houres, of ayre (which they draw in with their breath) every moment: and in the blessings of heaven may be com∣prehended the fruitfulnesse of delicate fowle, who flye above the earth in the open firmament of heaven, Gen. 1. 20.

blessings of the deep] That is, Springs and Rivers, (which water the earth and refresh both man and beast) the usefull creatures that are in the waters: and since it appeareth, both by the benediction of Jacob, and Moses, that God meant very variously, and abundantly to blesse the Tribe of Joseph, the blessing of the deep that lyeth under may be in the Mines of the earth, whereof some are most necessary, some most precious.

of the breasts and of] By multiplication of creatures, and of milke to nourish them: the blessing of the breasts is named first, because the nourishment is there provided before the creature be brought forth; for God in his fatherly providence (according to the Proverbe) never sends a mouth but he sends meat for it: of the joyning of these two (viz. the bringing forth, and breed∣ing or nourishing) in one person, see Annotat. on Chap. 21. vers. 7.

V. 26. have prevailed] That is, I have blessed thee in thy two sonnes, more then my father, or grandfather blessed their two sonnes; for my grandfather Abraham gave way that Ish∣mael should be cast out, and my father Isaac gave the blessing to me from my brother Esau; but I have blessed thy two sonnes with a fatherly affection to them both, though I gave the pre∣eminence to Ephraim the younger; Or the blessings of me thy father have prevailed above the blessings of my progenitors, for though thou hast had crosses notwithstanding my blessing, I, though I had their blessing, have had more in number, and longer in continuance; or I have more expresly, or with more tendernesse of affection blessed thee, then my progenitors bles∣sed their children; because from a child thou wast most dear•• unto me, both for thy beloved mothers sake, and for thine own: and finding thee alive, whom I supposed to be slaine, and not onely so, but so highly favoured of God and man, and so good and kind a son to me, and brother to thy brethren, that by thy meanes we enjoyd a safe, and comfortable, and honourable con∣dition in a strange land, and an hard time, by the greatnesse and generalitie of the famine, I cannot but inlarge my benedictions towards thee, and strive to out-blesse my forefathers in mul∣tiplication of blessings upon thy head, above their measure; and my blessing added unto theirs will make thy condition more happy then mine hath beene.

utmost bound of the everlasting hils] Moses in the 33. of Deut. pronounceth a benediction of Joseph in these words; Blessed be his land, for the chiefe things of the ancient mountaines, and for the precious things of the lasting hils, Deut. 33. vers. 13. 15. for there be precious blessings upon the hils, as Olives upon Mount Oli∣vet, called (for the plenty and goodnes of them growing there) commonly in the Scripture the mount of Olives, as Matth. 21. 1. Luk. 19. 37. Act. 1. 12. See Adrich. Delph. Theatr. p. 170. And on Mount Libanus there grow Olives, Cedars, Pine trees, sweet Cypresse trees, Fankincense, and other sweet gummes; besides, out of it flow many excellent v••ines of water, and from thence have many famous Rivers their Originall, Adrich. Ibid. p. 110. Expounding then the words of Jacob by the words of Moses, the meaning is, that he wisheth unto Joseph all manner of blessings, both from places neere and farre off, to come upon his head, as water falleth from the hils unto the valleys.

everlasting hils] Some hils, are hils of sand, or rubbish, lately heaped up; some are raised up by industrie of men, some are made, and some swallowed up by Earthquakes; but there are hils of more soliditie, and firmenesse, and such as are like to last to the worlds end: Jacob here meaneth the blessing of Jo∣seph for continuance to be like unto them, and not onely to be plentifull in measure, but perpetuall in duration, and to hold out as long as the everlasting hils; and so it must imply the con∣dition of obedience, as Deut. 28. 1. 15. And he saith hils ra∣ther then vallies (though they also be perpetuall) because h•• implyeth an eminent happinesse, as discernible as an high hill, as well as an happinesse permanent.

that was separated] (Deut. 33. 16.) When he was sold from his brethren into Egypt, and exalted to such an height abov•• them, by his high and great authoritie in Egypt.

V. 27. Benjamin shall ravine] These words some understand of the Citie of Jerusalem, situate in the Tribe of Benjamin; where was the Temple, and the Altar, that like a Woolfe de∣voured the sacrifices; but it is a prophecie of men, not of stones, or fire; and of that Tribe was Saul the King, who was a great warriour, and made a prey of many people, 1 Sam. Chap. 11. & Chap. 14. and Saul the convert, who before his conversion

ravened like a Wolfe upon the flock of Christ, Act. 9. vers. 1, 2. Gal. 1. 13. but the Prophecie is rather to be understood of the whole Tribe, which was greedy of the prey, rather of persons, then of goods, and therefore had the heart to encounter with the other Tribes, when they were about sixteene to one, for the Benjamites were but twenty sixe thousand seven hundred, and the rest were no fewer then foure hundred thousand, Judg. 20. vers. 15, 16, 17.

devoure the prey] That may be meant of the persons of his e∣nemies, devoured with the sword, 2 Sam. 2. 26. This Pro∣phecie some apply to the victory and prey of Saul, Esther, Mor∣decai, who were of this Tribe.

and at night] As the Wolfe watcheth his opportunitie for prey, early in the morning, and late in the evening; so will the Tribe of Benjamin watch upon all advantages to spoyle his e∣nemie: He beginneth in the morning, which noteth his for∣wardnesse to warre; and holding out untill the evening, noteth his constancie in battell untill he conquer; for dividing of the spoyle is a consequent upon victory. In likening Benjamin to a Wolfe, he may meane him no disgrace, for God likeneth himselfe to a Leopard, and a Beare, as well as to a Lion, Hos. 13. 7, 8. in regard of his wrath and rage when he taketh ven∣geance on his enemies; or if he meane it of Benjamin in an ill sense, to signifie a mercilesse disposition, and an unsatiable gree∣dinesse after spoyle, (as it is probable he did) it is an argument that his affections were overruled by the Spirit of God; for Benjamin, as the sonne of his old age, was most dearely and tenderly beloved of him, of whom he would have spoken better, if he had spoken of himselfe, as his naturall and indulgent father.

V. 28. All these are the twelve tribes] That is, of these twelve sonnes of Jacob, descended and were denominated the twelve Tribes of Israel: they are usually numbred twelve, though there were thirteene, reckoning two Tribes for Joseph which came of him; so that though sometimes a Tribe be omit∣ted (as Simeon in the benediction of Moses, Deut. 33. and Dan in the sealing of the tribes, Rev. 7. whereof see the reason Annot. on v. 17. of this Chap.) yet the number of twelve continueth, for where others are omitted Levi is taken in; and the reason is, because they are reckoned according to their distinct portions in the Land of Canaan, which the Levites had not; See Annot. on Deut. 10. vers. 9. And for their order, sometimes they are brought in according to their birth, as Gen. 29. vers. 22, &c. & Chap. 30. from the sixth verse forward, without any respect to their mothers, whether wives, or hand-maids; sometimes they are mentioned according to the senioritie, or acceptation of their mothers; as first the sonnes of Leah, then the sonnes of Rachel, after them the sonnes of Bilhah Rachels hand-maid, and last of all the sonnes of Zilpah Leahs hand-maid; so are they ranked, Gen. 35. vers. 23, &c. Sometimes they are brought in according to the order of birth, partly of dignitie, so Judah is named first, Revel. 7. 5. partly according to their lot in the Land of Canaan, and for that reason is Zebulun placed before Issa∣char, in this Chapter, though Issachar were the elder brother by the same father and mother, Gen. Chap. 30. 18. 20. Some∣times they are ranked so, as we cannot give a reason of their order, as in the benediction of Jacob here, and of Moses, Deut. 33. where they both spake as they were moved by the holy Ghost; but for the most part Reuben is named first, not al∣waies, as not in Numb. 2. 3. Revel. 7. Whence the Papists ar∣gument drawne for Peters great preeminence from a nominall precedence is convinced to be vaine; for Reuben did not ex∣cell, but lost the birth-right, for Judah had the preeminence of the Scepter, and the Priesthood Levi had, and the birth-right was given to Joseph; and they cannot say that Peter was al∣waies named first, for James was named before him, Gal. 2. 9.

and blessed them] That is, having called them all together, and spoken to them in particular, he dismissed them with a generall benediction, praying for them all; and though that be spake of Reuben, Simeon, and Levi, seemeth liker a curse then a bles∣sing, yet if he said no more then hath beene noted, his whole speech might be called by the name of blessing, the denomina∣tion being made according to the greater and better part; and it seemes they had their blessing with the rest, for they had their portion of the Land of Canaan as well as their brethren, and their names were set in the precious stones of the brest-plate of Aaron as well as the rest, Exod. 28. 21. and of their Tribes are as many sealed as of the rest, Revel. 7. vers. 5. 7. and that severe reprehension of them by their devout and dying father, might worke upon them to repentance, and thereby make them more capable of their portion with the rest, and so it was a blessing to them; and like unto a potion, though bitter in taste, yet of wholesome and healthfull operation.

every one according to his blessing] That is, the blessings are set downe, as they were particularly applied to every Tribe, ac∣cording to their severall references to his twelve sonnes.

V. 29. gathered unto my people] That is, his soule to society of the Saints above, viz. the spirits of just men made perfect, as Heb. 12. 23. See Annot. on Chap. 25. 8. who are the people of his spirituall kindred, and his body to lodge with with the bo∣dies to which he had alliance by the flesh; thus he accounts himselfe a Pilgrime here: See Chap. 47. 9. and those his people, who are gone hence to the rest and peace of a better world, to which he now apprehends himselfe ready to passe; and his holy life makes him not doubt of an happy death, whereof he can both thinke, and speake, with cheerfulnesse and comfort.

bury me with my fathers] See Annot. on Chap. 47. v. 30.

V. 30. In the cave &c.] He repeateth many particulars of this buriall place, to make his sonnes the more mindfull of the Land of Canaan; and to furnish Joseph with more matter of excuse to Pharaoh when he should make report of his request, that it might be entertained without offence; and withall, ha∣ving beene absent thence by the space of seventeene yeares, and having no written evidences to shew (for they were not in use at that time) he setteth downe the matter the more exactly, that his right to the buriall place might be the better cleared, if any other should lay claime to it, or question, or doubt of his in∣terest in it.

V. 33. he gathered up his feet] Which (haply) hung down before as he sate on the bed side; and so he composed himselfe quietly and deliberately for the sleep of death, having enjoyed the use of memory and speech unto the last; and so in the one hundred fourty seventh of his age, and the yeare of the world, 2256. he yeelded up the ghost. A life and death worthy our most serious thoughts, for marke the perfect man and behold the upright, (saith David) for the end of that man is peace, Psal. 37. 37. and though as perfect and upright as man may be, his peace may be put off, till towards his end; few men had more crosses in their lives, none more comfort at their deaths then Jacob: If it be our lot to follow him in afflictions, let us hold on our pietie and patience, as he did, and we shall be sure of peace at the last, a lasting peace that never shall have end.

CHAP. L.

Vers. 1. ANd Joseph fell upon his face] All the brethren of Joseph it is like (unlesse Simeon and Levi through offence at their fathers reproofe and imprecation were more di∣sposed to anger then griefe) shewed themselves mournfull for the death of Jacob, but if they did, Joseph as in other commen∣dable endowments, so in this exceeded them all: every word of the Text importeth a sad weight of sorrow, whereby we may observe him a better sonne to his father as before, and after this a better brother to his brethren then they were to him; Re∣ligion doth not reject naturall affection but rule and governe it, sometimes intending, sometimes abating the force of it, that it may be proportionable to the cause, and the person; and here we see in Joseph the combination of piety and charity in an e∣minent degree. None of all the sonnes of Jacob more devout towards God, or more kind to his kindred, whether in direct or collaterall line; if then parents would have their children to be good children to themselves, let them by prayer, and precept, and example, doe what they can to make them good children to God. See Deut. 6. 7, 8. Ephes. 6. 4.

wept upon him] Some men account weeping an argument of womanish weaknesse, but we find, that men of an excellent spi∣rit have beene noted for their weeping, as David, 1 Sam. 30 4. 2 Sam. 3. 32. & Chap. 12. 22. & 13. 16. & 18. 33. the man of God, 2 King. 8. 11. Hezekiah, 2 King. 20. 3. Nehemiah, Chap. 1. vers. 4. yea Christ himselfe, who was never knowne to laugh, is recorded twice to have wept, once over dead Lazarus, Joh. 11. 3. another time over the foreseene desolation of Jerusalem, Luk. 19. 41. and Joseph is recorded to have wept seven times; the first time we read of, is Gen. 42. 24. the second, Gen. 43. 30. the third, Chap. 45. 2. the fourth, Chap. 46. vers. 29. the fifth, in this vers. the sixth, vers. 10. and the seventh, vers. 17. of this Chapter. Jacob mourned much for Joseph when he thought he was dead, Chap. 37. vers. 34. now Joseph repaies those tender teares; and notwithstanding his Courtly dignity, his naturall piety seriously laments the losse of the Arch Patriarch, his fa∣ther: and this affection of sorrow, and expression of teares is lawfull, if it neither be produced from distrust, nor proceed to excesse; yea the want of it is a fault, Isa. 57. 1. See Act. 8. 2.

and kissed him] Though many things were in use with the Patriarchs, before they were put into precept in the Leviticall Law, that which made men uncleane by touching of the dead, Numb. 19. 11. was none of them; yet some take it that the touch of the dead was not forbidden, but if a man did touch he was ceremonially uncleane seven dayes, and was to purifie him∣selfe by precept in a ceremoniall manner there prescribed, v. 12. which if he did not performe, he was an offender, but not by touching simply, of which there was no expresse prohibition. Howsoever it were then, now there was none; and Joseph ex∣pressing

his deare affection to his dead father, yet on the earth, and not long after to be laid within it, broke no part of his due obedience to his heavenly father. And here we see that though there be great difference betwixt a living and a dead body, and that difference cause a perpetuall separation of the dead from the living, (how kind soever they have beene in communion of life) yet filiall affection in a good sonne towards a good father dieth not when he dieth, but surviveth, and sheweth it selfe by offices of love afterward, and there are the like workings of good will in other relations both of kindred, and of friendship, which sometimes are manifested by the lips when they are closed to kisse, as well as when they are opened to professe a dearenesse of respect: so was it with Joseph towards Jacob in this place; wherein there might be (and some say there was) somewhat of ceremonie, as a funerall usage in former times; which hath descended to latter ages, and is used in some places among Christians to this day; though not alwaies with such sin∣ceritie as in this act of Joseph, for sometimes it is done with so much hypocrisie, betweene such as have beene unequally yoked, (as where personall liking is not reciprocall) that they have kissed those when they were dead, whom they could have found in their hearts to have killed, while they were alive.

V. 2. his servants the Physicians] The word for Servants, in the Originall is ghnabadim, which is used of serving of God, Deut. 6. 13. Isa. 19. 23. Psal. 2. 11. and of man, Gen. 25. 23. 1 Sam. 4. 9. 1 King. 12. 7. and of the tilling of the earth the same word is used, as if it were a serving of the earth, 2 Sam. 9. 10. And the word rendred Physicians is Ropheim, of Rapha, which properly signifieth to heale, or cure, literally the body, meta∣phorically the mind; the word Rephaim, or Raphaim, as Ne∣philim, Anachim, Emim, Zuzim, and Zamzummim, are com∣monly conceived to be Giants; but Jacob Boulduc takes paines to prove them to have beene eminent men for religion and ho∣linesse of life, lib. 1. cap. 3. & cap. 10. & cap. 19. of his Booke of the Church before the Law; but here doubtlesse the word is to be taken not in a religious, but in a civill, or physicall or medi∣cinall sense; where we see the practise of physick, and the ap∣probation of Physicians is very ancient; and it was but the ig∣norance of the Romanes, who when they came from Greece to Rome, banished them by the counsell of Cato, as sent by the subtle Greeks to torture the Romanes, Morn. de verit. Relig. c. 8. p. 101. And yet some ignorant Physicians there might be who might be as like to kill as to cure; for the knowledge of physick at the first (as it falleth out in other professions) was but little, else should not men have beene Deified for so small a matter as the skill of drawing of a tooth and of loosening the body by a purgation, as AEsculapius was, Cicer. l. 3. de Nat. Deor. p. 248. Nor would Menecrates have taken so much upon him for the curing of his Patients as to assume unto himselfe the title of Jupiter, Aelian. Var. Hist. l. 12. c. 51. But though Physicians how excellent soever, be not to be esteemed Gods, yet their calling is honourable, and of their calling have beene very excellent men, as Luke who was one of the foure Evan∣gelists, called by Paul the beloved Physician, Col. 4. 14. who though he began in the flesh ended in the spirit, contrary to those carnall and unconstant Galatians, Gal. 3. 3. and was constant to his holy companion Paul when all others forsooke him, 2 Tim. 4. 10, 11. And though it be so honourable, yet might they without disparagemēt be servants to Joseph, because he was so great a man that throughout the whole Kingdome of Egypt none might lift up an hand or a foot without him, Gen. 41. 44.

embalmed] That is, bespiced, or sweetned the dead body, thay it might not be of an offensive smell to such as came neere it. The Egyptians, because they wanted convenient and season∣able buriall places, by reason of the inundation of Nilus, and would not burne their dead bodies (because they thought fire a wild beast, as the Persians did not burne their dead, because they esteemed fire to be a God) betooke themselves to the art of embalming; and therein have been so good proficients, that they have kept some of them thousands of yeares, and from E∣gypt they are transported into other parts of the world to be used for medicine. And hence the Jewes brought their custome of embalming, which they used in the buriall of Kings and great men, as of Asa, 2 Chron. 16. 14. and of Christ, for which they made use of Myrrhe and Aloes, Job. 19. 39. Myrrhe (so called from the Hebrew word Mor) is a gumme issuing out of a tree, in taste bitter, but in smell very sweet; and therefore the graces of Christ and his Church are compared to it, Cant. 1. 13. This was a principall ingredient into the pretious oyntment of the high Priest, Psal. 133. 2. which with other spices was made into a curious confection by the Apothecary, Exod. 30. 25. Aloes (so named of the Hebrew word ahalim, or ahaloth) is a sweet wood, whereof perfumes were made; with these other sweet odorife∣rous ingredients were compounded, and the more for that the body was to be carried a great way to the buriall, and because the Egyptians were curious this way, as Herodot. sheweth, lib. 2. and their curiosity now and then proceeded to a ridiculous vani∣tie, for sometimes they furnished tables with meats, and set them before the dead, as if they were to take their meales like living men; and they used to keep their parents dead bodies at home, and sometimes to pawne them, and he that did not redeem such a pawne was held infamous. By this embalming the godly which survived might be admonished of such a corruption of na∣ture by sinne, as makes the body of the most holy Saint subject to an ill and unsavoury sent; only Christ was embalmed with∣out necessity, for his Body was secured from corruption, Psalm. 16. 10. Act. 2. 31. and 13. 35. though haply they that bestowed that cost and paines upon it, did not thinke so of it: the Pa∣pists will not permit him that peculiar priviledge, but as they make the Saints partners with Christ in other his prerogatives, so do they in this; for they tell us of Fr. Xaverius, one of the first ten that set up the Society of the Jesuites, that his dead body af∣ter fifteene moneths was found covered with lime, and that it was not only untoucht, or untainted, but that it breathed out a yery sweet smell to them that came neere it. So Bellarm. de notis Ecc. l. 4. c. 14. Tom. 2. p. 274. and of their Saint Catharine, he saith he saw her body at Bononia entire, and uncorrupt, though shee died above an hundred years before his time; and he saith the same of the body of their Saint Clare, though shee had been dead about three hundred yeares before; Bellar. de Reliq. sanct. libr. 2. cap. 3. Tom. 2. p. 933. Lastly, religious persons hereby meant to remember themselves of the resurrection of the body, and the preservation of it eternally afterwards.

V. 3. Threescore and ten dayes] The time of mourning for the dead among the Hebrewes was thirty dayes, Numb. 20. 29. Deut. 21. 13. and 34. 8. and the Egyptians mourning seventie dayes, may seeme to out-sorrow them in time, but for degree of griefe doubtlesse the Israelites exceeded them; But in this mour∣ning, it is like there was a meeting of the Egyptians and Israe∣lites custome together; the Israelites agreed with the Egyptians in the long and curious ceremony of embalming for forty dayes, which were dayes of sadnesse, because they were spent in appli∣cations to the dead; and the Egyptians agreed with the Hebrews in their thirty dayes of mourning, in the places fore-mentioned. There is afterward mention made of a mourning by the space of seven dayes, vers. 10. those were solemnized in Canaan some∣what neere the buriall, but whether next before, or next after it, is uncertain these were spent in more serious sorrow, the grea∣ter number were rather ceremonies of mourning, and consisted much in forbearance of white and glorious apparell, of delicacy in dressing and trimming the body and the haire.

V. 4. Joseph spake unto the house of Pharaoh] That so great a favourite, so honourable a person as Joseph was, should need me∣diatours to the King, or that he should use them without need, may seeme not to consist with his preeminence, or prudence; yet there might be many reasons for it; it might be his modesty, to be beholding to some Courtiers to mediate for him with the King, who haply had done the like office for them; and by making them mediatours, he tooke occasion to give them full informa∣tion, and satisfaction touching his motion, and to engage them to speake for it, who otherwise would be forward enough to frame exceptions against it, and to traduce him for it, as if he meant to desert the King, or did disdain his Kingdome, as not good enough for the interment of his dead Father, which had kept him while he was alive: And he might have cause to feare offence the rather, if (as it may befall the best and worthiest men by the ficklenesse of the Kings favour, or the falshood of supplanting Courtiers) his authority and acceptation were any whit weakned, the times of necessity which caused his advance∣ment being now expired. Or it may be the ceremony of mourn∣ing required his residence about the dead corps: Or last of all, perhaps it was against the ceremony of the Court for a man in a mourning habit to appeare in the presence of the King, as Esth. 4. 12. For such reasons as these, (and it may be there were o∣thers, which Josephs wisdome might keep to himselfe, or com∣municate unto the servants of Pharaoh) might he at this time make use of such intercessours, to make knowne and present his request to Pharaoh.

V. 5. Made me sweare] That he may not seeme to disdaine the buriall of the dead among the Egyptians, he pleads the obli∣gation of an oath from his dying father, that so if any exception should arise, it might die with him; for men are not so apt to cavill at the dead, as at their survivers, nor at what is pleaded by necessity, as what is in our liberty to do, or to leave undone; least of all is it offensive which is done out of conscience to God, and fidelity to the dead, whereof the light and instinct of nature makes men piously and affectionately apprehensive, though they want the institution of the true religion.

which I digged] Or, bought. For a word which is a descendent of the same root is put for buying, Deut. 2. 6. Hos. 3. 2. So they that thinke it hard to say, that Jacob digged the buriall place which was prepared by his grand-father Abraham, suppose it to be more like that Jacob might buy it, not in regard he was in the loynes of his grand-father when he bought it, (for so he might as well be said to dig it as to buy it) but because his title might be questioned, and his possession disturbed, and so he

might be compelled to pay for that againe, which his grand∣father had purchased before. But it is most probable that the bu∣riall place, which Abraham bought, was so spacious that he and his son, and grand-children, might dig themselves severall cells or repositories for their dead bodies in it, as they conceived they might have occasion to make use of them; and it was the manner of many in former times so much to mind their mortality, as to build sepulchres for their dead bodies, as well as to build houses for living habitations.

bury me] The bodies of the dead have in divers ages and countreys been diversly disposed of; some have been embalmed and not buryed, as hath been noted of the manner of the Egyp∣tians, some buryed without embalming, as the ordinary people every where, some embalmed and buryed, and of them some had the Aromatick spices incorporated into their bodies, and some had their dead bodies laid upon them and so were buryed; for some sweet odours were burned at their buriall, 2 Chron. 16. 14. & Chap. 21. 19. and sometimes the bodies themselves were burned, 2 Sam. 31. 12. And this among the Jewes; among the Romanes burning was taken up by Sylla, that others might not doe by him, as he did by Marius, whose reliques he removed from their buriall place, and scattered them abroad: Cic. lib. 2. de leg. pag. 340, 341. Plin. Nat. Hist. lib. 7. cap. 54. and some people wrapped their dead in skinnes, and hanged them up upon trees; so did the Colchi. A••••ian. Var. Hist. lib. 4. cap. 1. Yet bu∣riall, as it is most ancient, so it is most ordinary; so that to want it is complained of as a calamitie in respect of Gods people, Psal. 79. 3. and threatned as a judgement on the wicked in ge∣nerall, Jer. 7. 33. and on Jehojakim in particular, of whom the Lord saith, He shall be buried with the buriall of an asse, Jer. 22. 19. that is, not buried at all, but cast out of the gates to the common dunghill, where dogs and fowles may devoure his bo∣dy as the body of an Asse. Dub. But is not burning better then burying? Answ. In some respects it is, for so neither men nor devils can abuse the body of the dead; but in this respect buriall is better: First, because it is more answerable to Gods decree and doome concerning man; Gen. 3. 19. Secondly, be∣cause it is a sowing of the body in the earth, with expectation of the resurrection of the dead, as of the sowen corne, to which the Apostle compareth it, 1 Cor. 15. 36. 42, 43. and in this respect it is not fit that any creatures, who are not raised from the dead, should be solemnly buried; which was practised by Poliarchus, who used with great solemnitie to bury his dead dogs, and cocks, which he tooke delight in, and to set up pillars, and write Epitaphs upon their graves, which is noted as a luxurious vanitie by Aelian; Var. Hist. lib. 8. cap. 4.

V. 6. as he made thee sweare] The very infidels would have oathes performed.

V. 7. all the servants] A very great number of them; for all is sometimes used for many, as Matth. 3. 5. as many is put sometimes for all, as Rom. 5. 19. By one mans disobedience many were made sinners, that is, all. It is not usuall for Court grace to hold out so long as Josephs did, especially to one of another na∣tion; but being the favorite of God he made him the favou∣rite of great men; and such was his prudence, and sweetnesse of disposition, that he kept the height of honour without hate or envy.

V. 8. onely their little ones, and their flocks and herds] The little ones could not looke to themselves, much lesse to their flocks and herds, therefore some great ones were to be left, to take the charge, and care of both.

V. 9. a very great company] Some for defence and inforce∣ment in case they should be assaulted by the Canaanites in the way, or their way stopped, or the buriall place denied; and for Jacobs more constant and honourable memoriall, for as he ho∣noured God in his life, so he is honoured at his death; for them that honour me (saith God) I will honour, 1 Sam. 2. 30.

V. 10. valley of Atad] The place is so called from the mul∣titude of brambles or thistles, for atad signifieth a bramble or thi∣stle; in after times it was called Bethagla, that is, the house of the wayne or circuit, (as many expound it) for the first part it is Beth, a house, and for the rest, some conceive it is derived from galal which signifieth (among other acceptions) to lead or compasse about, as those that mourned for Jacob went about to bring him to his buriall place, or compassed his corps, or grave, about with great solemnitie.

beyond Jordan] If they went the next way from Egypt to the buriall place (which was the cave of Machpelah before Mamre) that was in respect of Egypt on this side Jordan; and then their mourning at Atad or Bethagla was well toward fiftie miles be∣yond the sepulchre; if so, they buried the corps afterward, and then there were so many miles of lost labour in comming backe to do it, for which no good reason can be rendered. It may be more probable that they went about, though not for feare of the Canaanites, (for the Egyptians at that time were more formida∣ble to the Canaanites, then the Canaanites to them) nor that they mystically went that way, by which the Israelites afterwards were to passe from Egypt into Canaan, yet for more commodi∣ous passage for so great a company, which could not conveni∣ently travell in a narrow way, they fetched a compasse about, which occasioned them to passe the river Jordan before they could come to Atad or Machpelah, which was beyond Jordan, not onely in respect of Moses his abode when he wrote this story, but in respect of the locall situation in the order of their journy. Some learned Hebricians make a great difference betwixt begneber and megneber, the former they will have to signifie on this side, the latter beyond; but they make not good their observations by any fit instances, nor will their exposition sort with the situation of places, according to the exact topography of this journey.

sore lamentation] The Egyptians made very great shews of much mourning; see the Annot. on v. 3. They mourned by them∣selves, and Joseph and his company by themselves; and howso∣ever that mourning of the Egyptians were full of vanitie and su∣perstition, yet that of Joseph (it is like) was grave, religious, and sincere, with such discourse as so holy an example might minister unto them.

V. 13. field of] The most ancient buriall, even of the best be∣leevers, and most religious persons, was in the field; for that pur∣pose Abraham bought this field of the children of He••h. Chap. 23. v. 17, 18, 19. And Moses was buryed in a valley, though the particular place of his sepulchre be unknown, Deut. 34. 6. And so were Kings also buryed, some in their fields, 2 Chron. 26. 23. and some in gardens, 2 King 21. 18. And so was our Saviour buried▪ Joh. 19. 41. The heathens in their burials observed a double caution; the one that the dead should not be buryed in cities▪ which was forbidden by the Emperour Adrian, upon a penaltie of fourtie crownes upon them that did it, and the Magistrate that suffered it: Coel. Rhodig. Antiq. Lect. lib. 17. cap. 19. The other, that out of cities buriall places should not be made in fruitfull, but in barren ground▪ ib c. 20. So Plat. in his second book of Laws among the lawes of Lycurgus, one was that buriall places should be in the ground neere to Churches and round about them, that youth accustomed to the sight of graves might be the more har∣dened against the apprehension of death. Plutarch in the life of Lycurgus, p. 58. Among Christians the places of interment are used with much difference; some bury in places remote from the communion of men, some in Churches, and Churchyards; At the first, buriall in the Church was allowed onely to the pa∣trone or incumbent; after, such as were of eminency for holinesse, or estate, were admitted to it, as by especiall priviledge; now it is so common, that it becomes very incommodious to humane so∣ciety; besides, many are so tainted with superstition in it (though they be not Papists, who most abound with that vanitie) that if their friends, children, or other kindred dye of the pestilence, they thinke they are not buryed like Christians, unlesse they b•• laid where others are, who did not dye of a contagious disease. Dub. But is it not better ordinarily to bury in Churches and Churchyards then else-where? Answ. First, In respect of the dead it is all one whether he be drowned, or burnt, or buried; and if buried, all one where the grave is made for him. Secondly, in re∣spect of the living, it is noysome and unwholesome to bury there whither the living have often occasion to make their recourse; especially, in pestilentiall times, and most of all if the graves b•• not digged very deep. Thirdly, though we put no religion in pla∣ces in the time of the Gospel, yet it is not comely for religious persons to make the house of God a Golgotha. Dub. But is it not lawfull for any to be buried there? Answ. Yes, for the bodies of the Saints, having been living Temples of the holy Ghost, 1 Cor. 6. 19. are better then the materiall Temples of wood and stone. But yet they that survive (if a living dog be better the•• a dead lion, Eccles. 9. 4.) are more to be respected then the bo∣dies of the dead; esp••cially, in this locall ceremony, which doth them neither good nor hurt; and so it were simply better that none at all should be buried in Churches, then that it should be so common as now it is.

of Machpelah] See Annot. on Chap. 23. 9. & Chap. 49. 30.

V. 16. sent a messenger] Hebr. they gave charge, or, adver∣tisement to Joseph, without any expresse mention of a messenger, or messengers; yet such were used, two say some Hebrewes, and they name them, Dan and Naphthali, who were brought up to∣gether with Joseph, and sociably imployed in attendance on Ja∣cob•• flocks, Chap. 37. 2. Others take it to be rather Benjamin, who was most gracious with Joseph; both are uncertaine; all that may be safely affirmed in this matter is, that some one was em∣ployed in the message who was no stranger, and such a one as was worthy of such trust.

thy father did] It is not like their father knew it, (so charitable was Joseph to his brethren, so chary of his good fathers content∣ment) for if he had known, he would have given some touch of it in his speech to his sonnes, Chap. 49. as well as he did of the faults of Reuben, Simeon and Levi; and if he had known it, Ja∣cob knew Joseph to be so good that he would need no such mes∣sage to doe them no hurt; It is probable then, that their guilt making them afraid, they fained somewhat in their fathers name that might deliver them from their brothers displeasure.

V. 17. so shall ye say unto Joseph] To make their peace with

Joseph, whose goodnesse was suspected by their guilt, they plead for pacification and pardon by many arguments; First, by the desire of his most honoured, and dead father, whose request to Joseph had the power of a command, which he might have charged upon him with an oath, as vers. 5. Secondly, the relation of brethren, who under that title were to be tenderly dealt withall, though (when time was) they did not deale with him accordingly. Thirdly, as penitents, they confesse a fault and crave pardon, and as unworthy to be called Jacobs sonnes, they call him Josephs father, wherein also they insinuate his paternall tender∣nesse to Joseph, loving him more then all his other children, Gen. 37. 3. Fourth∣ly, they adde to these motives of charitie a motive of pietie, which is, their a∣greement and consent in the service of God; Forgive the trespasse of the servants of the God of thy father; by which phrase the God of thy father, they seeme to imply, that as Joseph loved his father for Gods sake and his own, so they would have him love God for his fathers sake; and by pleading thus they meane that having one God they should be at one among themselves.

wept] As pitying their perplexity, and grieving that they made doubt of his good will towards them, of whom they had so good proofe before his fathers departure out of this life.

V. 18. fell downe] Here againe they confirme the prediction of Josephs dreame, Chap. 37 vers. 7, &c.

V. 19. am I in the place of God] Or (as some Hebricians render the words) am not I under God? First of the former reading. They had called themselves Gods servants, vers. 17. and presently they fall downe before him, vers. 18. and call themselves his servants, as if they put him in Gods stead, by fearing him more then God; for it seemes they feared his revenge more then Gods ven∣geance; This might make him thinke worse of their homage done unto him, then at other times before, and give him occasion to aske this question▪ Am I in the place of God? that is, in Gods stead to revenge my selfe, or take ven∣geance into mine hands, which belongeth to him; See Deut. 32. 35. Rom. 12. 19. Heb. 10. 30. Or, may I take upon me to turne that to your hurt which God hath ordered and disposed for your good, as if I were a God as well as he? The former exposition hath best coherence with the words that went be∣fore, and the latter with those that follow after; and either may be true. Se∣condly, the other reading, am I not under God? may beare this sense; If God who is rich in mercy doth abundantly pardon the penitent, why should I, who am under him, and in subordination to him, be obdurate against my relenting brethren?

V. 20. but God] You plotted, but being but men could not performe; but God, whose will is his deed, really made good his gracious purpose towards you. Gods godnesse over-masters the malignitie of men, turning their evill into good, and making a medicine of a poyson; See Psal. 119. 71. In this acknow∣ledgement Joseph taketh off the thankes and praise of their preservation from himselfe, and giveth it to God. See Gen. 45. 5. Act. 3. 12, 13.

much people] The Egyptians, and other people, who in the famine were fur∣nished with corn, by the store which Josephs providence had laid up in the years of plenty.

V. 21. nourish you] By their plot Joseph was like to perish, or famish in a pit, but he, when he had them in his power was so farre from returning them like for like, that he recompensed their wrongs with beneficence, doing good for evill, (which our Saviour requireth of Christians, Matth. 5. 44.) overcom∣ing evill with good, as the Apostle prescribeth, Rom. 12. 21.

V. 22. fathers house] That is, his houshold, or family, called the house by a figure which putteth the thing containing for the thing contained.

V. 23. third generation] In the Originall they are called sonnes of the third, that is, grandchildren to Ephraim in the fourth, and to Joseph in the fifth de∣gree; so Ephraim (though younger then Manasseh) exceeded him two de∣scents; for Joshua was the seventh from Ephraim inclusively, 1 Chron. 7. 26, 27. but Zelophehad (who was contemporary with Joshua and died in the wildernesse) was but the fifth from Manasseh inclusively, Numb. 27. 1. and so Jacobs Prophecie of Ephraims more numerous posteritie, Chap. 48. 19. took effect betime, even while Joseph lived.

the children also of Machir] Or, the sonnes of Machir: (for the word in He∣brew is of the Masculine gender) whereby some understand onely Gilead, by an Enallage of number, the plurall number for the singular; as Gen. 46. 23. Matth. 27. 44. Luk. 23. 36. Yet we find in the genealogie of Manasseh that Machir had two wives, and though by the one he had but one sonne, who was named Gilead, by the other he had two sonnes, Peresh, and Sheresh, 1 Chron. 7. 16. but these of the second marriage haply were not borne in Josephs time, for he lived but fiftie three yeares after his father Jacob.

brought up upon Josephs knees] The words according to the Originall are, they were borne on Josephs knees; a phrase most properly used of the female sexe, Gen. 30. 3. as that of coming from between the feete, Deut. 28. 57. yet as this latter is sometimes figuratively applied to men, as Gen. 49. 10. so may the for∣mer be, in that loving fathers delight to see their new borne babes, children, or grandchildren, and to shew such kindnesse to them, as may well be exprest by laying on the knees, or sitting on the lap.

V. 24. surely visit] He speaketh this by the Spirit of Prophecie to exhort his brethren to have full trust in Gods promises for their deliverance, and to stirre up their memories and meditations of them, by bringing of his bones to take possession for him, though dead before.

V. 25. tooke an oath] As his father tooke an oath of him, vers. 5. so did he of his brethren, and kinsmen, though not for his buriall, yet for the bringing of his bones into the promised Land upon their deliverance from the Egyptian Tyranny, which was not to beginne untill Josephs person were out of sight, and his good deeds out of mind, Exod. 1. 8. This deliverance was accomplished a∣bout one hundred and fourtie years after his death, which fell out in the yeare of the world (as some reckon) 2309. as others, 2399. the reason of which difference ariseth from the divers account of the birth of Abraham; which some referre to the seventieth yeare of Terah▪ some to the one hundred and thirty, and some place Cainan in the genealogie, and allow thirty yeares to his age, whom others omit.

of the children of Israel] It is not said, of his brethren, because they might all of them be dead before the Israelites departure out of Egypt, and it is like were so, for all of them (but Benjamin) being elder then Joseph, it is not pro∣bable that they, or any of them, outlived him one hundred and fourty yeares; of Levi we find that he lived one hundred thirty seven yeares, Exod. 6. 16. the Scripture being silent of the age and time of the rest; therefore it is most like that this oath concerning the translation of Josephs bones, was so often renued and taken againe, or at least remembred and reported by the parents and their children, that it might be surely performed by that generation, in whose tim•• their deliverance was brought to passe.

ye shall carry] After God hath visited you in mercy, you shall depart hence, and take possession of the promised Land; in the meane time he desired not his body to be carried out of Egypt, as his fathers was, for the Egyptians would have taken it ill from him, though from his father they did not: besides, it was some comfort to his surviving kindred, that he was (though but in his body, and at last, but in his bones) remaining with them; whereby his memoriall was had in more honour with the Egyptians; and the Israelites might expect the more favour from them while Joseph their brother was remembred among them.

my bones from hence] From Egypt, which was accordingly done, Exod. 13. 19▪ and the place whither they were brought was the Land of Canaan, which was the Land promised to Abraham, Isaac and Jacob, as is said in this place, v. 24. and they were not carried thither, or kept here, for reliques to be worship∣ped, but to be bu••ied, and so they were, Josh. 24. 32. Nor were they brought to Canaan as by way of restitution, because Joseph was sold thence, for that had been but as if he that had stollen a bagge of gold, should restore the empty bagge, when the gold is gone; besides he was sold from Dothan, Gen. 37. 17, &c. and the remainders of him were buried at Shech••m, Josh. 24. 32. Nor did h•• desire to be removed into the Land of Canaan, because (as some Jewes have conceived) there will be a readier resurrection from that soyle, then from any other, for that is but a vaine fancie, which Josephs wisdome could not imagine: But to testifie his assured beliefe that God would make good his promise for the Israelites deliverance from Egypt, and their settlement in the Land of Ca∣naan; and his love to his Progenitors, with whom he desired communion both living and dead; and to stirre up the memories and meditations of his bre∣thren and kindred, concerning the promises that God had made to their Pro∣genitors for the possession of the Land of Canaan.

V. 26. an hundred and tenne yeares old] Whereof fourescore yeares passed in an honourable Principalitie in Egypt; for he was advanced in the thirtieth yeare of his age, Gen. 41. 46. and about nine yeares after he received his father in Egypt, and presented him before Pharaoh, after the seven plentifull yeares and two of the yeares of famine were expired: See Gen. 45. 11. & 47. 1. after which time he held on his dignitie and authoritie seventy one yeares; which added to the thirty, and the nine yeares forementioned make up the just num∣ber of an hundred and ten yeares.

embalmed him] See Annot. on vers. 2.

in a coffin] Chest, or Arke; for the word aron here used is the same which is used for the Arke of the Testimonie or Covenant, Deut. 31. 9. yet though they agreed in name, they differed much in their fabrick, both for matter and figure; and were placed at a distance one from the other; for the Arke of the Testimonie was kept in the Holy of holies of the Tabernacle, where no o∣ther Arke or Coffin was admitted; so there were two Arkes when th•• Temple was built; that of the Covenant, and another which had an hole in the top of it, to receive the oblations for the repaire of the Temple, which was placed neere the Altar on the right side, at the entrance into the house of the Lord, 2 King. 12. 9, 10.

An Appendix to the Historie of the buriall of Iacob and Ioseph, clearing the doubts of Stephens speech, Act. 7. 16. concerning the buriall of Jacob and the fathers in Si∣chem, in the Land of Canaan.

THere is none, that frequently, and with an attentive mind is conversant in the holy Scripture, but upon his reading the History of this fiftieth Chapter of Genesis, will transmit his thoughts as farre as to the speech of Ste∣phen in the seventeenth of the Acts of the Apostles, vers. 15, 16. and he that reads that passage, will reciprocate them backe againe to this story, and it may be also to the 23. Chap. vers. 16, 17, 18, 19, 20. and the 33. Chapter and 18. verse of this booke; and to the 24. of Josh. 32. and therefore it is not out of place, nor out of season, here to search for a solution of that difficultie, which, while it is doubtfull in the Acts, casts back a shadow of obscuritie upon those places of the Old Testament, which will not vanish untill this Text breake out with some more brightnesse of illustration, then from so short an exposition as a marginall note can be expected, and such an one is that which is upon Acts 7. 16. forementioned; for when that was made (and the same may be said o•• some others) the Printer had no purpose to publish a Commentary on the Tex•• alone, but to affixe the exposition of it to the margine of the Bible, otherwis•• they (who have made briefe notes) as they were well able, so would they have beene very willing to have made large Annotations; though in such varietie of Agents as have contributed their paines to this worke, it may be some (accor∣ding to the divers inclinations and bent of their genius) laboured for Laconica•••• brevity, that they might say much in few words, while others gave more way to an Asiaticall length, lest they should be so short as not (by an ordinary Reader) to be understood.

Now for the more cleare and full discussion of the doubts in the speech of Stephen, it will be convenient briefly to set downe, first the words of Stephen, which are these, So Jacob went downe into Egypt, he and our fathers, and wer•• carried over into Sichem, and laid in the s••pulchre which Abraham bought for a sum of money, of the sonnes of Emor, the father of S〈…〉〈…〉hem▪

And secondly, the originall Stories of the Old Testament, whence they are taken and whereto they referre; as first, that in Gen. Chap. 23. Abraham weighed to Ephron the silver which he had named, in the audience of the sons of Heth, foure hundred shekels of silver, currant money with the Merchant. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession, in the presence of the chil∣dren of Heth: And the field, and the cave that is therein, were made sure unto A∣braham for a possession of a burying place, by the sonnes of Heth, v. 16, 17, 18. & 20.

Secondly, that in Chap. 50. vers. 13.—his sonnes carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying place, of Ephron the Hittite, before Mamre.

Thirdly, that of Joshua, Chap. 24. vers. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem in a parcell of ground which Jacob bought of the sonnes of Ham••r, the father of Shechem, for an hundred pieces of silver; and it became the inheritance of the children of Joseph.

To which we may adde (and it will helpe to solve the doubt) a passage out of the Gospel of John, Chap. 4. vers. 5. Then cometh he to a citie of Samaria, which is called Sychar, neer to the parcell of ground that Jacob gave to his son Joseph.

Out of which we will first gather up what is without controversie: secondly, we will set downe the severall doubts which arise out of the seeming contra∣diction of one Text to another: thirdly, we will endeavour the resolution of them, so as may be with most securitie to the credit, and authority of the Scripture.

First for the first, It is cleare that the field, and burying place which Abraham bought, Gen. 23. from v. 16. to the 20. & Chap. 50. 13. is not the same which Jacob bought, Gen. 33. 18, 19. & Josh. 24. 32. For they were divers in respect of ••ame situation, or place, of use, of price, and of persons.

〈…〉〈…〉. For the name; that of Abraham was called the field of Machpelah, that of Jacob had no such name, but was called a parcell of ground which be bought of the sonnes of Hamor, Josh. 24. 32. which he gave unto his sonne Joseph, Joh. 4. 5. and which became the inheritance of the children of Joseph, Josh. 24. 32.

〈…〉〈…〉. For place; the field of Abraham was before, or over against Mamre, or Hebron, in the Tribe of Judah; that of Jacob was neer the City Sichem, or (as it was corruptly called in our Saviours time) Sychar, Joh. 4. 5. a Citie of Samaria, in the tribe of Ephraim, at about the distance of 22. miles, accounting for a mile as much in length as takes up an houre in ordinary travaile.

〈…〉〈…〉. For price; that of Abraham cost foure hundred shekels of silver, Gen. 23. 16. that of Jacob cost but an hundred pieces of silver, Josh. 24. 32. Heb. an hundred lam••s, or an hundred silverlings, stamped or marked with the representation of a lambe.

〈…〉〈…〉. For use; the field of Abraham was bought for a burying place at first, and there Abraham and Sarah his wife, Isaac and Rebekah his wife were buried, there (saith Jacob) I buried Leah, Gen. 49. 31. and there Jacob bespake his own buriall place, vers. 29, 30. Chap. 50. v. 5. and there was he buried, Gen. 50. 13. but the field of Jacob was bought for another purpose, and was first used, not for a buriall place for man••, but for an Altar for God; Gen. 33. 20. although afterward the bones of Joseph were buried there, and it is probable also, the re∣mainders of the other Patriarchs.

Fifthly and lastly, they differed in persons, both buyers and ••ellers; for Abra∣ham bought his field of Ephron the Hittite, Gen. 23. 17. Jacob bought his field of the sonnes of Hamor, Josh. 24. 32. Act. 7. 16.

Secondly, It is manifest, that these two purchases, being so distinct in them∣selves, seeme to be confounded in the speech of Stephen.

Thirdly, That though that were granted, and therewithall that Stephen erred, that cannot impeach the truth and authoritie of Saint Lukes relation, for a true Historian may write that which is not true, in the name of another; for there may be an Historicall truth, where a morall truth is wanting; as where Moses writeth that Jacob saith, I am Esau thy first borne, Gen. 27. 19. 24. and Ezra, Jeremiah▪ or Hezekiah, or who ever was the penman of the first book of Kings, wrote an historicall truth, Chap. 13. v. 18. where we read, that the old Prophet said to the young, that an Angel had spoken to him, to bring him back to take refreshing at his house, though in him that spake it, it was a morall lie.

Fourthly, If Stephen (making a long speech on the sudden) did mistake, and misreport somewhat of the Story of the Old Testament, that cannot prejudice ••ither the truth of Scripture, or the holinesse of Stephen, or that assistance which he had from the holy Ghost, though it be phrased [he was filled with the holy Ghost:] for that doth not import a perpetuall, and infallible guidance of the Spirit in all particulars, as hath been observed in Annot. on Chap. 46. v. 27.

Secondly, These propositions premised, the doubts to be discussed are partly generall, partly particular.

First, The generall doubt is, how it can be said, that Jacob, and the fathers, (whom Stephen calleth our fathers) were carryed into Sichem, and there buried; Act. 7. 16. since we read onely of the buriall of Josephs bones in that place, Josh. 24. 32.

Secondly, For particulars, the doubts are two; First of Abraham, How the fa∣thers can be said to be laid in the sepulchre which Abraham bought of Hamor, when Abraham bought his burying place of Ephron, Gen. 23. 16. and Jacob purchased the field of Hamor, Josh. 24. 32.

Secondly, Of Hamor, whereof there are three scruples. First, whether he were the father, or the sonne of Sichem. Secondly, whether the father of Ephron were called Hamor.

Thirdly, Why Hamor is said to be the father of Shechem, rather then of any other of his sonnes.

Thirdly, For resolution of the doubts; To the First (how it may be said that Jacob and the Fathers were buried in Shechem, when we reade only of Jo∣sephs bones that they were brought thither, Josh. 24. 32.) it may be said, First, That the affirming of Joseph, is no denyall of the rest. Secondly, Though it be not mentioned in the Scripture, it might be revealed to Stephen; as the names of Jannes and Jambres, the enchanters of Egypt, though we find them not in the Book of Exodus, nor in any other of the old Testament, S. Paul knew and wrote their names, 2 Tim. 3. 8. and Jude knew of the prophecy of Enoch, whereof there was no mention in the old Testament, Jude v. 14. Thirdly, It is very probable that what Joseph required concerning his bones, was done by the rest in conformi•••• to his example.

But the greatest doubt is concerning Jacob, who was certainly buried in the sepulchre of Abraham, as the rest were not. Whereto the Answer is divers.

First, Some say, that they were buried at Shechem, but were removed to Machpelah by the Shechemites, as not enduring them to lye in their soyle, out of a malignant remembrance of that which was done by Simeon and Levi against their people & city; but it is not probable, that they that liked the so little, would honour them so much, as to bring them so far to an honourable burying place.

Secondly, Some conceive the words may be distributively taken; for as there be two sorts of persons spoken of, and two places of buriall, the one, that is, Ja∣cob, might be buried in Abrahams buriall place, the rest at Shechem; but the words seeme rather to be spoken of one buriall place, then of two.

Thirdly, That there is no necessity of either of these answers, for though Jacob and the rest be joyned together in a state of mortality, Act. 7. 15. yet the 16. ver. of their burial may be confined to them, as the next Antecedent, without taking him into their number, as touching the buriall in Shechem, though he, and none but he, of those that dyed in Egypt were buried in the sepulchre of Abraham.

To the second Doubt (how the Fathers can be said to be laid in the sepulchr•• which Abraham bought) divers answers are given: First, Some conceive there is some misprision in the transcribers of the Scripture, who mistook the name of Abraham for Jacob; but that is not like to be true, nor safe to admit: not the first, because all, or most copies have it so, not the second, for if the originall, wherein so many copies are concurrent, should be corrupted, it would extenuat•• the authority of the holy Text. Secondly, Some rather think (and it is more like▪ and lesse dangerous) that Stephen mistook the name of Abraham for Jacob. A∣gainst which answer, if it be said, that his adversaries, if he had been so mistaken, would have taken him with it, and reproached him for it. The reply may be, that their rage against him was so great, that it might be they took no notice of his error in a matter of no great moment; or if they did, it might be omitted in this historicall narration. Thirdly, Some conceive they avoid the inconveniences last mentioned, by saying that Abraham is not here to be taken in the Nominative case, but in the Genitive, understanding Jacob, the grand-child of Abraham, for the word son or grand-child may as well be understood, as the word brother, 2 Sam. 21. 19. where Elhanan is said to slay Goliah the Gittite, that is▪ the brother of Goliah, as the word is supplied, 1 Chr. 20. 5. or as the word sister, 2 Sam. 21. 8. where it is said, he took the five sons of Nichal, that is, the sister of Michal, for shee had no children, 2 Sam. 6. 33. or as the word mother, Mark. 15. 40. as is noted afterwards; all which words, mother, brother, and sister, are omitted by a figure called Elleipsis, or Eclipsis; which is clearer in the Greek, by the article of the Genitive case, then in the Hebrew, which hath no such distinction by various ter∣minations of cases, as the Greek tongue hath. Or as others, the name Abraham may be taken in the Nominative case, and so they say, that the name of the pa∣rents, or progenitors, is sometimes put for the posterity, as the name of Israel or Jacob, is put for his off-spring, many degrees of descent distant from him: So the name of David is put for the Messiah, the descendent of David, Jer. 30. 9. E∣zek. 34. 23. So Joseph is put for his two sons, Ephraim and Manasseh, Gen. 48. 15. and so David is named where Rehoboam is meant, 1 King. 12. 16. and Abijah the son of Rehoboam, is called Rehoboam in the report of the warre betwixt Jero∣boam and him, when Rehoboam was dead, as will appeare by comparison of 2 Chro. 13. 3. with 1 King. 15. 6. Now by such an exposition though Stephens speech (if that were his meaning) might be free from error, yet if he were not understood in such a sense (which is not obvious to an ordinary apprehension, and hardly light upon without study) he might by the hearers be thought to fal∣sifie, in putting one name for another; therefore some endevour to remove the doubt by that which followeth.

Thirdly, The answer to the third Doubt, which is concerning Hamor; where were three scruples: First, whether he were father or son to Shechem. Accord∣ing to the vulgar Latine, and the Geneva, it is the son of Shechem; others say the father of Shechem; the originall saith neither, but t•••• Sichem, that is, of ••echem, which in respect of Grammar may be either; but the originall story, Josh. 24. 32. (whence the word must be supplied) saith the father of Shechem: the like construction we have Matth. 1. 6. & 10. 2, 3. & Luke 24. 10. where we reade Mary of James, which is made up by addition of a word, Mary the mother of James, Mark 15. 40. The second, Whether the father of Ephron were called Hamer, so some say, that Zohar Ephrons father, with whom Abraham bargained for the field of Machpelah, cap. 23. 17. was called also Ham••r; and so they think the dif∣ficulty of this place is best cleared, making the buriall place to be that of Abra∣hams, not that of Jacobs purchase: But this is yet too short to reach home to the removall of the Doubt; for though it be true, that it is not strange in Scripture for one man to have divers names, yet it doth not appear to be so in this case, no•• that this Hamor had a son called Shechem, as that Hamor of whom Jacob bought his portion of ground had; where we are to answer to the third scruple, which is, Why Shechem only of Hamors sons is mentioned, when others, and not he, made the sale of the ground which Jacob bought. Answ. Shechem was amongst his sons of chiefe note, and accompt; for it is said, he was more honourable then all the house of his fathers, Gen. 34. 19. and since he is named, the rest not mention∣ed, it is most probable that he had most to do in this businesse, and that the rest consented to his transaction.

The summe of all is, that whatsoever contradiction may seeme to be betwixt the report of Stephen, and the records of the story of the old Testament, Luke relating only what Stephen said, is a true Historian▪ though Stephen were not. Secondly, that by the second Answer to the second Doubt, a sodaine slip of me∣mory in Stephen may be confessed without inconvenience, or avoyded by the third Answer. And if (as some say) the father of Ephron had two names, and Hamor was one of them (which some learned men think the readiest way to resolve the doubt) that may sway the resolution for Abrahams purchase, as the other Answer, that is to say, the third Answer to the second Doubt doth for Jacobs.