blesse them that blesse thee Iun. 3. Thus temporall blessings more abounded under the Law when as yet the rich blessings of heavenly things in Christ were not manifestly revealed 4. This returning of Abraham rich out of Egypt was a type and figure of the rich estate of the Israelites at their returne out of Egypt Mercer QVEST. II. The cause of contention betweene Abraham and Lots servants Vers. 7. THere was debate c. 1. This debate falleth out that it might be as a bridle to Abraham not to set his minde too much upon his wealth and prosperity Calvin 2. The cause of their falling out Philo thinketh to be the insolencie of Lots servants that were borne out by their master the Latine text readeth as though Abraham and Lots flockes were all one and kept together betweene the shepherd of the flocks of Abraham and Lot but in the Hebrew the word is repeated betweene the shepherds of Abraham and the shepherd of Lot Neither was the cause as the Hebrewes imagine for that Abrahams servants being more righteous reproved Lots servants for feeding the corne fields and invading other mens grounds It is like therefore they contended for want of pasture because the land was not sufficient for them both vers 6 Oecolamp Iunius as also for their watering places which in that drie Countrey were very scant so we reade that Isaacks servants and the Philistims contended about the Weâ—â— which they digged Genes 26. Perer. 3. It is added the Cananite was in the land not for that Abraham feared lest if their flocks kept together their wealth should appeare the more or for that Abraham should be forced to make them Umpires and Arbitrators of this contention but to shew that by reason that the Cananites possessed the better grounds Abraham and Lot were driven to a strait for their cattell as also it is a reason that moved Abraham to breake off strife lest it might have beene an offence to the heathen QUEST III. How Abraham giveth Lot his choice Vers. 9. IF thou wilt take the left hand c. 1. Abraham being the elder and more worthy person departeth from his right for peace sake and offereth the choice to Lot Muscul. from whence as Rupertus thinketh this custome did grow that in parting of inheritance major dividat minor eligat the elder should divide the younger chuse 2. For the left hand the Chalde readeth the North for it should seeme that Abraham having pitched his tents toward the East had the North on his left hand the South on the right 3. And the meaning also may be this that they would not goe farre asunder but be still helpfull one to another as the right hand to the left Perer. QVEST. IV. Of the situation of Sodome and Gomorrha Vers. 10. LOt lift up his eyes and saw all the Plaine c. 1. He could not see all the Plaine of Iordan at once but that part of it where the pentapolis i. those five Cities stood 2. Sodome and Gomorrha are named as the principall because they exceeded in all iniquity whereas there are five Cities in all their Country was pleasant before they were destroyed by reason of the overflowing of the sweet waters of Jordan at this time when Moses did write it was inhabitable by reason of the pestilent and stinking smell but at Lots first comming this her which was twenty yeares before the destruction it was a fruitfull Countrey 3. Like unto the Paradise wherein Adam was created which though never any mortall man saw but Adam and Eve yet it might appeare what it was by Moses description This pleasant Vallie then was watered with Jordan as Paradise with Euphrates and Egypt with Nilus though Egypt were watered with much more labour Deut. 11.10 4. The words are not so to be read as though it were like that part of Egypt as one goeth to Zoar for there were many more Townes and Cities situate betweene Egypt and Zoar at this time called Bela Gen. â—4 2 which is one of the five Cities as Vatablus readeth and Lyranus but rather this is the right construction to joyne the last clause as one goeth to Zoar to the first part of the sentence so that the sense is this that that part of the Plaine as one goeth to Zoar as more fruitfull than the rest was like to Paradise and Egypt sic Muscul. Iun. Mercer Per. QVEST. V. Of the River Iordan the beginning and end thereof IOrdan 1. This floud taking beginning from the Mountaine Libanus ariseth out of two fountaines called Dan and Jor which joyned together make the name Jordan 2. Plinie and Solinus derive Jordan from the fountaine Paneas but Ioseph fetcheth it further off from a round fountaine or spring head called Phiale from whence it runneth under the ground to the fountaine Paneas and that Philip Tetrach of Trachonitis found it by this experiment by casting into the spring Phiale certaine light stuffe which came out againe in the other spring head Paneas 3. This River Jordan after it hath runne some fifteene mile falleth into the Lake or Fenne Samechonitis which is the same that is called the waters of Meroâ— where Iosua encountred with King Iaban and his fellowes Iosu. 11.7 then passing along by Corazin and Capernaum it falleth into the Lake Genezereth and so having continued a current of an hundred miles in length it falleth into the dead or salt Sea 4. After Jordan is entred into this Lake it loseth the sweetnesse of the waters being mixed with the salt Sea and loseth also the name Jordan so that they seeme to be in a great errour that affirme Jordan to runne into the ground before it come at this dead Sea called the Lake Asphaltitis or of brimstone for the Scripture testifieth the contrary Iosu. 3.16 where the neither waters of Jordan are said to runne into the salt Sea 5. It may be that before Sodome and Gomorrha were destroyed when there was no salt Lake but a Plaine Jordan had some other current but now it is swallowed up of that Lake and hath no issue forth againe but passeth by a gulph into the earth 6. This Jordan is the noblest of all Rivers because of that miracle in the passing over of the Israelites the parting of the waters againe by the Prophets Elias and Elizeus the healing of Naâ—mans leprosie the baptisme of our blessed Saviour ex Perer. QVEST. VI. Of Lots departure from Abraham Vers. 11. THen Lot chose unto him all the Plaine c. 1. As Abrahams humility appeareth in offering Lot his choice so in Lot appeareth some want of duty in that he would choose first Calvin 2. He maketh an inconsiderate choice preferring the goodnesse of the ground before the badnesse of the people and afterward Lot did smart for his choice being carried away captive 3. Thus God turneth this division and separation of Abraham and Lot to good 1. That hereby Lot by his good example and admonitions might preach to the
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and song of his Church Vers.
now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an usuall phrase in Scripture that the Lord
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
should finde evill willers in the world such as would curse and not blesse him so we learne that good men though they give no just occasion of offence shall not want their enemies Vatabl. As our Saviour Christ full of all goodnesse found many enemies in the world and few friends 4. Morall Observ. Many blessed for good mens sakes I Will blesse them that blesse thee c. We see that many are blessed for good mens sakes and Laban fared well for Iacob Egypt blessed for Iosephs sake Philo concludeth well Oremus igitur ut tanquam columna in domo c. vir justus permaneat ac calamitatum remedium Let us pray that as the pillar in the house a good man may continue to be a remedy against calamity 5. Morall Observ. The obedience and love of wives toward their husbands Vers. 5. ABraham tooke Sarai his wife c. Chrysostome noteth in Sarai her great obedience qua taut a facilitate cum viro peregrinaretur which so readily travelled and tooke paines to goe with her husband hom 32. in Genes Ambrose setteth forth her love qua contenta periclitari pudere potius quam virum salute which did chuse rather to hazard her chastity than her husband his life and safety And Saint Peter setteth forth Sarai an example of loving obedience to all wives 1 Pet. 3. 6. Morall Observ. God comforteth his children in their affliction Verse 7. THe Lord appeared to Abraham God leaveth not Abraham comfortlesse in the midst of his afflictions but he doth refresh him both by appearing to him and renewing his promises concerning Canaan so the Lord doth visit his children in mercy both by the secret inspiration of his spirit and by the inward revelation of the joyes to come as Saint Paul expresseth both Rom. 8. the first vers 15. We have received the spirit of adoption whereby we cry Abba father the second vers 18. I account that the afflictions of this life are not worthy the joy which shall be revealed 7. Morall Observ. Murther followeth unlawfull lust Vers. 12. THey will kill me c. Such is the force of unlawfull lust and desire that they will not spare to kill to fulfill their minde and pleasures as David did Vriah to enjoy his wife Ahab Naboth for his Vineyard Musculus 8. Morall Obser. Of flattering Courtiers Vers. 15. THe Princes of Pharao saw her and commended her We see the property of flattering Courtiers that seeke to please the Princes humour and to feed his fancie and devise how to serve his delight Calvin As the Wise man saith Of a prince that hearkneth to lies all his servants are wicked Pro. 29.12 so here as Pharao gave his minde to lust and concupiscence his servants were likewise addicted 9. Morall Observ. The great care the Lord hath over the righteous Vers. 17. THe Lord plagued Pharao We see what great care God hath of his children he for Abrahams sake punished the King as it is said in the Psalmes Hee rebuked Kings for their sakes so here we see verified that saying Psal. 34.30 Many are the tribulations of the righteous but the Lord delivereth them out of all Wherefore happy are they which trust in the Lord hee will never faile such 10. Morall Observ. God the revenger of wedlocke-breakers BEcause of Sarai Abrahams wife Thus it is evident that God is the revenger of all wedlocke-breakers for he will maintaine his owne ordinance Ambrose saith excellently Nemo alienum affectit â—â—rum c. let no man affect anothers bed nor be enticed thereunto inscitia vel stultitia mariti vel longiâ—e absentia by the ignorance simplicity or absence of the husband adest praesul conjugii Deus vicem absentis muriti tuetur observat excubias God the Patron of marriage is present he supplieth the roome of the husband being absent he keepeth watch c. so the Apostle also saith whoremongers and adulterers God will judge c. Heb. 13.4 CHAP. XIII 1. The Method and Contents THere are three parts of this Chapter 1. The blessing of God upon Abraham after his departure from Egypt vers 1. to vers 7. 2. The departure of Lot from Abraham with the cause thereof vers 7 to vers 12. 3. The renewing of Gods promise to Abraham after that Lot was departed vers 14. to the end In the first part these things are more particularly reheaâ—sed 1. Abrahams returne out of Egypt vers 1. 2. His wealth vers 2. 3. His thankfulnesse to God vers 3.4 4. The reward of thankfulnesse Lot is also made rich for Abrahams sake vers 5. They both in wealth so increased that the land was not sufficient for them 6. In the second is set forth 1. The dissention betweene Abraham and Lots servants vers 7. Abrahams reconciliation in friendly admonition vers 8. and oblation of choice to Lot vers 9. Le ts election of his place vers 10. his discession or departure vers 11. a description of the Countrey where Lot dwelt by the quality of the ground pleasant and fruitfull vers 10. of the people they were wicked vers 13. In the third part these things are contained 1. The place of Abrahams dwelling when Lot was departed v. 12. 2. The renewing of the promise both for the possession of that Country with the ratifying thereof Abraham is bid to lift up his eyes ver 14. walke through the Country and so as it were to take seisin thereof vers 17. as also concerning the multiplying of his seed vers 6. 3. Abrahams thankfulnesse in building an Altar unto God vers 18. 2. The divers readings or translations v. 1. Toward the desart S. south cat see before c. 12. v. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agge S. Hai. cat haguâ—i heb v. 8. Let there be no fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. contention or strife cat meribah strife v. 9. If thou wilt goe to the North I unto the South C. If thou wilt goe to the left hand I to the right cat v. 10. As Gods paradise S.H. as the garden of Gods cat ghan v. 11. Seger S.H. Sâ—ger C. Soar B. Zoaâ— G. Tzoar Tsâ—guar v. 12. In the land of the borders S. in the townes about Iardane H. in the Cities of the Plaine cat cichor a Plaine v. 13. The men of Sodome were wicked in their riches and very lewd in their bodies C. were evill and sinners against God caet v. 17. Thy seed for euer S. thy seed cat v. 18. Oake of Mambre S. Plaine of Mambre cat see cap. 12. v. 6. and qu. 9. The Theologicall explication of doubts QVEST. I. How and wherefore Abraham was rich Vers. 2. ABraham was very rich c. 1. Abraham became rich partly by the goods left him by his father partly by the gift of Pharao cap. 12.16 2. Thus Gods promise beganne to be performed chap. 12.2 I will blesse thee yea Lot also is blessed with riches for Abrahams sake as the Lord promised I will