rather thinke with Augustine and Eucherius that all was done in a yeare or two at the most Mercer his going out of Chaldea staying at Charran and departure from thence for it is not like but that Abraham made all haste to obey Gods call QVEST. VIII Why Lot accompanied Abraham Vers. 5. ABraham tooke Sarai c. and Lot 1. Lot followed not Abraham because he was his adopted son as Iosephus thinketh for then he would not have suffered him to goe apart from him Gen. 13. and he called him his brother not his sonne ibid. But Lot as one set apart also to be a worshipper of God is content to leave his other kindred and accompany righteous Abraham 2. Where mention is made of the soules which they had gotten in Charran it is neither like that Lots two daughters were there borne but rather at Sodome neither by soules with some doe wee understand cattell for that were improper neither need we referre it to the winning and converting of soules as the Chalde text seemeth to interpret alleaged before but it is taken for the servants which Abraham had purchased there Muscul. And such as were borne of those servants 3. But as for that opinion of Nicolaus Damascenus and Iustinus that Abraham before he came into Canaan was King of Damascus I leave it as a fancie for the text sheweth thâ—r Abrahâ—m came forthwith from Charran to Canaan and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God yea wee finde not that Abraham had any certaine dwelling place but removed from place to place and was as a pilgrime and stranger therefore not like to have beene a King QVEST. IX What place Sechem was and the valley of Moreh Vers. 6. ABraham passed thorow the land to the place of Sechem and to the Plaine of Moreh 1. This Sechem was not on the East side of Canaan as Perer. but rather toward the West where the Sunne goeth downe Deut. 11.30 2. It is called the place rather than Citie of Sechem because afterward there was built the City Sechem Gen. 33.18 so called of Sechem the sonne of Hâ—mor 3. Eusebius maketh two Sechems this which in his time was called Neapolis destroyed by Abimelech Iud. 9. re-edified by Ieroboam 1 King 12.25 and another in Mount Ephraim which pertained to the lot of the Priests Iosu. 21.21 but it is evident that these were all one for Ieroboams Sechem was also in Mount Ephraim 1 King 12.25 Neither doe we finde mention made of two Sechems in the Scripture not farre from this City was the Mountaine that had two tops Hebal and Garrizim Deut. 11.30 from whence the blessings and curses were delivered this is the same City which is called Sychar Ioh. 4. neare unto which was Iacobs Well Mercer 4. Not farre from Sechem was the Plaine of Morch so called of More the possessor thereof as the Plaine of Mamre was named of the owner Mercer which the Septuag translate the high Oak the truth is that it was boâ—b a Plaine and set with Oakes Deut. 11.30 another word is used Guerabah which signifieth a Plaine there Iacob under an Oake buried the images which were in his house Gen. 35. 4. He hid them under an Oake that was by Sechem Iosua made a covenant with the people in this Sechem and pitched a stone under an Oake in witnesse thereof Iosua 24.26 In this Plaine was Abimelech made king by the men of Sechem Iud. 9.6 Some thinke that in this Plaine were situated the fiue Cities Sodome Gomorrha Adama Seboim Zoar Lyran. Tostat. QVEST. X. Why it is added the Canaanites were in the land THe Canaanite was in the land 1. These Canaanites were not they which gave denomination to the whole Countrey and land of Canaan but these were some one people of Canaans posterity which were especially called by that name who inhabited in the West part of Canaan by the Sea and the coast of Jordan Num. 13.30 2. This is expressed that the Canaanites dwelt in the land not to shew Abrahams right because he came of Sem to whose seed this Countrey appertained which was usurped by the Caanites for it appeareth not thar Sems posterity ever inhabited this Countrey and if it had beene Abrahams right God should have given him but his owne whereas it was Gods love toward Abraham that brought him to this Countrey Deut. 4.37 and these people were cast out for their wickednesse Abrahams seed did not possesse it for their righteousnesse Deut. 9.6 Neither had they any right unto it but of Gods favour 3. But this is added to shew that Abraham was a stranger in Canaan to whom God gave not so much as the breadth of a foot as Saint Stephen saith Act. 7.5 that his faith hereby might bee exercised in beleeving God who promised it to his seed Iun. as also seeing Abraham was called to a land where the wicked dwelt wherein he had no certaine possession given him the Lord would have him thereby to be put in minde of his celestiall countrey as the Apostle sheweth Heb. 11.16 Calvin QVEST. XI How God appeared to Abraham Vers. 7. THe Lord appeared to Abraham 1. God is not said before to have appeared to Abraham and how he appeared it is not expressed whether in a dreame in vision or face to face that is manifestly not darkly for these are the three wayes wherby God appeareth Num 12.6.8 it is not like that God shewed himselfe by a dreame as Cajetane thinketh for the Scripture useth to expresse that kind of apparition by name as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame but after some other manner 2. God promiseth to Abraham two unlikely things that he should have seed whereas his wife was barren that his seed should have that land wherein the Canaanites yet dwelt that was a mighty nation that Abraham should wholly depend upon God 3. And the Lord deferreth his promise both that Abraham and his seed should be tryed by affliction in Canaan and Egypt that they might acknowledge Gods free gift and he stayeth till the wickednesse of the Canaanites was come to the full Genes 15.16 4. Hee buildeth an Altar to testifie his thankfulnesse Perer. not without Gods warrant for the Lord in that place appeared Muscul. and Abraham doth testifie his inward faith by his outward profession Calvin QUEST XII Why Abraham so oft removed Vers. 8. HE removed thence to a Mountaine c. 1. He removed because his building of Altars was offensive to the Inhabitants and it was a wonder that hee was not stoned of them for the same Calvin As also it pleased God hereby to trie Abrahams faith being tossed thus from post to pillar and that thereby hee might bee a meane by his godly life and religion to call that people to repentance Pererius 2. Hee is said to pitch his tents being ready as souldiers are to remove their campe Chrysost.
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any doubtfulnesse
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
is interpreted to spoile conquer or overcome and so they say that God did here invert or overcome the order of nature in causing the barren to beare But Oukelos Hierome Pagnine Iunius doe better translate Omnipotent God then is called Shaddai that is omnipotent and all-sufficient for his omnipotencie includeth also all-sufficiencie QUEST III. Of the change of the name of Abram to Abraham Vers. 5. NEither shall thy name any more bee called Abram but Abraham 1. Hierome thinketh that the Hebrew letter he is borrowed from the name of God Iehovah added to Abrams name tradit in Genes 2. Ferus maketh this mysticall signification of it that God by giving Abraham a letter of his name doth thereby give even himselfe unto him as also thereby is signified that God should also bee borne of the seed of Abraham and this should bee in the fourth millenary or thousand yeare after the beginning of the world as this letter was added in the fourth place 3. Chrysostome thinketh that Abram signifieth one that passeth over because hee passed over the river mistaking the name Abram and Hebrew for the same whereas the first beginneth with aleph the other with am 4. Philo interpreteth Abram an high father Abraham the high father of the voice and so divideth Ham the syllable added from Hamah that signifieth to make a sound or noise thereby insinuating that Abram of an high father who was given to the contemplation of the starres and high things was now become a perfect wise man for hee is a wise man that is a master of words and guideth his tongue 5. But all these are mens conjectures the Lord himselfe sheweth the reason of this change because the Lord had made him Abh hamon a father of a multitude so that Ham the last syllable of Abrahams name is the first of the word Hamon that signifieth a multitude sic Eugubinus Munster Iun. and hereupon the Hebrewes well observe that God to those which he loved added a letter of his owne name Iehova as the letter He to Abrahams and Sarahs name the letter jod to the name of Iehosuah who was called Hoshea before 6. But yet it appeareth not why the letter Resh remaineth still in the name of Abraham 1. Ab. Ezra thinketh that it is borrowed from abir which signifieth strong and so Abraham betokeneth a strong or mighty father of a multitude 2. Rasi thinketh it is inserted to shew him to bee father of Aram his owne Countrey 3. Some of the Hebrewes thinke that Resh is not taken away though He be added because God doth not use to take from names but to put to them which observation is not true for the Lord taketh away one letter from the name of Sarai namely jod and putteth to He. 4. Mercerus thinketh that Resh is of rabh which signifieth much or great and so maketh this to be the sense of Abrahams name a father of a great multitude 5. But I preferre the common opinion that Resh remaineth of Abram and nothing is changed but onely He added and so Abraham signifieth an high father of a multitude Now whereas it is the opinion of the Hebrewes that it is a sinne and transgression of Gods commandement to call Abraham any more by the name of Abram it appeareth to be otherwise for Nehem 9.7 he is called Abram therefore where the Lord saith thy name shall be no more called Abram it is not so much a commandement as an honourable favour vouchsafed to Abraham in the change of his name Mercer QUEST IV. The reasons why circumcision was instituted Vers. 10. LEt every man childe among you be circumcised Of this institution of circumcision divers reasons are alleaged 1. Philo alleageth foure the fore-skinne was commanded to be cut off for the better preventing of the disease called the carbuncle that the whole body might be kept more pure or cleane and that no soile or filth should be hid under the fore-skinne that they might be more apt to generation that the part circumcised might better expresse the similitude of the heart 2. Moses Aegyptius saith that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh but the contrary appeareth for no Nation is more given over to carnall lust than the Egyptians Saracens Turks that are circumcised 3. Some thinke circumcision in that part was prescribed for the greater detestation of the superstition of the Egyptians and other Nations that did adore that part and make an Idoll of it under the name of Priapus and did carry it about in open shew in their wicked Idolatrous solemnities But there are better reasons for the institution of circumcision and more fruitfull signification The use then of circumcision is partly politicall partly morall partly theologicall The pollice consisted herein that circumcision at the first was a note of difference and distinction betweene the holy people and all other Nations though afterward other Nations as the Idumeans Arabians Aegyptians tooke up the same rite to be circumcised Thus David called in disdaine Goliah the uncircumcised Philistim as hereby discerned from the people of God 1 Sam. 17.36 Beside by circumcision they were admonished to separate themselves from all other Nations neither to joyne with them in marriage nor to learne their manners Thus the sons of Iacob said to the Sichemites we cannot give our sister to an uncircumcised man Gen. 34.14 For this cause Theodoret noteth that circumcision was neglected all the time of the sojourning of the Israelites in the desart because there was then no feare of conversing with other Nations in those solitary places The morall use of circumcision was to teach the inward mortifying and circumcising of the heart as Irenaeus well observeth out of Deuteronomie chap. 10. vers 16. Circumcise the foreskinne of your heart Ambrose noteth another morall point Vt puderet unumquemque provictioris aeta is labors vel dolorâ— cedere quorum utrumque tenera infantia vicisset that men of yeares should be ashamed to give place to labour or griefe which they overcame in their infancie The Theologicall use of circumcision was partly commemorative of the covenant which God made with Abraham and his seed which served as a sure bond to keepe them in obedience to walke uprightly before God Gen. 17.10 Partly demonstrative in expressing by the part circumcised the instrument of generation that originall contagion which is derived by naturall propagation And so Augustine and Bede doe understand those words vers 14. the uncircumcised man childe shall be cut off because he hath broken my covenant Illud significatur pactum quod cum primo homine iniit Deus that covenant is meant which was made with the first man which transgression even Infants by their originall corruption are guilty of Partly it is figurative both typicall in shadowing forth faith in Christ for remission of sinnes and therefore is called by the Apostle The seale of the righteousnesse of
have heard thee c. God had promised before to Hagar that he would greatly increase her seed Gen. 16.10 and yet here it is ascribed to the prayer of Abraham whereby we learne that we are to pray even for those things which we know God purposeth toward us as our Saviour saith Your heavenly father knoweth whereof ye have need before ye aske of him Matth. 6.8 yet in the same place he teacheth his Apostles to pray Mercer 5. Places of Confutation 1. Confut. Against adoration of Angels Vers. 3. ABraham fell on his face and God talked with him If it were an Angell that in the person of God talked with Abraham then was this no gesture of adoration in that Abraham fell upon his face for the Angels will not suffer men to worship them Revel 22.9 But if they will needes have it adoration then it was God that talked with him and not an Angell as the words of the text insinuate Muscul. 2. Conf. The circumcision of the male how it served also for the use of the female Vers. 12. EVery man child of â—ight daies c. Though the males only were circumcised because the beginning of generation and so of originall corruption was from them yet it served also for the signe of the covenant for the female sexe because the woman is of the man as the Apostle saith 1. Cor. 11.8 and so was circumcised in the man But hence it followeth not that sacraments now may be applyed to the use and benefit of such as receive them nor which is an usuall thing in the popish Church because there is now no such reason or meanes of communicating the sacraments to the not receivers as circumcision both by the intention of the Author and order of nature in the male was forcible also in the other sex 3. Confut. Sacraments doe not actually conferre grace HEnce also it is evident that Sacraments doe not actually conferre the grace of Justification or remission of sinnes because Abraham was not justified by his circumcision But he was first justified by faith and afterward received circumcision the seale thereof as S. Paul sheweth Rom. 4.10 11. This Irenaeus concludeth Quod non per circumcisionem justificabatur homo sed in signum data est populo clarum fuit judicium ipse Abraham qui ante circumcisionem justificatur c. That man was not justified by circumcision but it was given as a signe to the people Abraham is a cleare evidence who was justified before circumcision Chrysostome also rendring a reason why Infants were circumcised thus writeth Altera causa fuit ut re ipsa discerâ—mus nihil animae circumcisionem illam profuisse sed eam signum tantum gratia esse factam c. Another cause is that we should learne that the circumcision did not profit the soule but was onely a signe of grace for children when they understand not what is done to them can reape no profit thereby to their soules Hence also is confuted the note of some Hebrewes that Abraham chap. 17. vers 1. is bidden to be perfect because he had not yet received circumcision whereby he was made perfect for circumcision was no cause but a signe of his election in the covenant Mercer 4. Confut. Baptisme wheretâ— it excelleth circumcision WHerefore whereas Pererius sheweth a threefold preeminence of Baptisme beyond circumcision 1. In the facility or easinesse of it because it is not so painfull to the flesh as circumcision was 2. In the universality and liberty for baptisme is free for both sexes for all Nations that professe Christ at all times circumcision belonged onely to the Israelites and to males and was tied to the eighth day 3. In the efficacie because baptisme absolveth a man from all sinne and the punishment thereof c. We willingly acknowledge the two first points of preeminence but such an efficacie actually to give remission of sinnes neither circumcision had then nor baptisme now for it would then follow that every one that is baptised is surely saved his sinnes being remitted or else that his sinnes being remitted may returne againe But God useth not where hee hath once forgiven sinnes to remember them any more Esech 18.22 Baptisme then we confesse significationâ— in signification and representation is more rich than circumcision was for washing is a more lively resemblance of our cleansing in the bloud of Christ and it is a commemoration of a benefit performed whereas circumcision was a type of the same to be exhibited But otherwise for the efficacie there is no difference they both are seales and confirmations of faith for the remission of sinnes nor actuall conferrers and bestowers of grace 5. Confut. Abraham the first that received circumcision FUrther Herodotus is here found to be in an errour that thinketh that the Egyptians were the first that were circumcised and that the Jewes received it from them Whereas it is evident that Abraham was the first that received circumcision by the commandement of God himselfe and that the Egyptians above 200. yeare after learned it of the Hebrewes that sojourned with them above 200. yeares more 6. Confut. Neither Circumcision under the Law nor Baptisme under the Gospell absolutely necessary Vers. 14. THe uncircumcised male c. shall be cut off c. This place I shewed before quest 1. to be understood not of children that were uncircumcised which was their parents fault and not theirs but of such as were adulti of yeares therefore it is no good reading to say the uncircumcised man childe but the male Zachar for the infant of eight dayes old mentioned vers 12. is of purpose omitted here Hence then it is inferred that there was no such absolute necessity of circumcision that children wanting it should be damned 1. For the children of Israel were not circumcised for the space of fortie yeares all the time of their sojourning in the wildernesse Ios. 5.6 Neither is it noted to have beene any fault to neglect it because they were continually in their journey So they were charged to keepe the Passeover by an ordinance for ever and whosoever kept it not as it was prescribed should be cut off Exod. 12.14 15. yet upon extraordinary occasion as of some uncleannesse or by reason of a long journey they might deferre the eating of the Passeover till the foureteenth day of the second moneth Numb 9.10 11. yea it is evident that the Passeover after the first institution was but once kept in the wildernesse for the space of forty yeares namely in the first moneth of the second yeare Num. 9. 1. And it was not celebrated againe till Iosua his time Iosua 5.10 after they were entred into the land of Canaan 2. Cajetane a popish Writer giveth good evidence here Consentaneum est ut non puniatur nisi qui culpam admisit infantes antem nullam possunt admittere culpam proinde poena hic designata adsolos adultos spectat ut ii solum merito puniantur
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
was a time of abstinency 2. Neither as some that for the more speedy increase of the world children were borne in a shorter time as at 7. moneths 3 Nor yet that Elam and Assur might bee twins both borne at a birth 4. But I rather thinke that Arphacsad might be either the eldest of all or the second of Sems sonnes for the scripture observeth not the order of time in setting downe names as we saw before in rehearsing of Sem Ham and Iapheth QVEST. XVIII Why it is here omitted in the genealog of these fathers and he died FVrther whereas in the Patriarkes lives before the floud it is added and hee died which is omitted here 1. Some thinke it is to shew that Henoch died not a common death as the rest did 2. Some to signifie that none of them perished in the floud 3. Some yet are more curious aâ— Bahai who thinketh this clause and he died to bee here omitted because Messiah was to come of this line whom they hold to be immortall and further he prescribeth Messiah his age that hee should live 837. yeares before the end of the sixt millenary or thousand yeare which hee would gather by the letters of the word Lemarbaty used by the Prophet Isay 9.7 which is of the increase of his government there shall bee no end where the first letter lamed signifieth 30. men 600. râ—sh 200. beth 2. he 5. which maketh together 837. But it is evident to all the world how they are deceived for the six thousand yeare is expired within lesse than 400. yeares and yet their supposed Messiah commeth not and againe Messiah came as well of the line of the fathers before the floud as of them after the floud 4. Wherefore this is more like to bee the reason because then after Adams transgression Moses would shew how the curse tooke place thou shalt dye the death in those long lived patriarkes that although they lived divers hundred yeares yet in the end they dyed Mercerus QVEST. XIX At what age of Terah Abraham was borne Vers. 26. TErah lived 70. yeares and begat Abraham c. Terah lived 205. yeares and died in Charran at what time Abraham was 75. yeares old Genes 12.5 Abraham then was borne when his father was an 130. yeare old not in his 70. yeare for the reconciliation then of these places 1. We need not with Hierome that followeth therein the Hebrewes to say that Abrahams age of 75. yeares is not counced from his birth but from his departure from Vr. of the Chaldes and his miraculous deliverance out of the fire wherein they cast him because he would not worship their Idols for beside that this tradition of Abrahams deliverance hath no sufficient ground to warrant it a great inconvenience will follow it if it bee admitted that Abraham was an 130. yeare old at this time when he is said to bee but 75. which must of necessitie followe if Abraham were borne in the 70. yeare of Therah then it would follow that Isaack borne when Abraham was an 100. yeare old was borne 30. yeare before hee came into the land of Canaan which is contrarie to the Scripture or if they will count those hundred yeares also from Abrahams departure out of Chaldea and that he was indeed an 160. yeares old when Isaack was borne and Isaack was 40. yeare old his father yet living when he tooke Rebeccah to wife Genes 25.20 Abraham should have lived above 200. yeares whereas the Scripture saith he lived but an 175. Genes 25.7 2 Neither is it a sufficent answer that Abraham went out of Charran at 75. yeares of his age long before his fathers death and that Moses doth recapitulate the story afterward as Aben Ezra for Steven saith that God brought him out after his father was dead Act. 7.4 And to say his father was spiritually dead not naturally because he staied still and refused to goe into Canaan living in idolatrie which is the devise of one Andreas Masins cited by Pererius is a forcing of Stephens words which in an historicall narration must be taken properly 3. And with Augustine to make two departures of Abraham into the land of Canaan the one when Terah was yet living being an 105. yeare old and Abraham 75. sojourning there 60. yeares while his father lived in Charran and another after Therâ—hs death whome Abraham might visite before going and comming into Canaan but now he came from thence his father being dead and returned no more that in the first departure his bodie remooved but his affection was toward that place where his father was but now his affection and all was removed This imagination of two departures into Canaan dissenteth from Stephens narration Act. 7. where indeed he speaketh of two journeyes of Abraham one out of Mesopotamia the other out of Charan But into Canaan the Lord brought him after his father was dead v. 4. and not before 4. That also is a meere fancy that the rest of Abrahams age is concealed who should be an 130. when hee is said to be but 75. to this intent because God would keepe secret the end of the world Calvin for this would nothing have helped to the knowledge of that secret the account of yeares past will not tell us what yeares are to come and our Saviour saith the Angels know not of that day and yet they knew very well the age of Abraham 5. Wherefore the best solution is that Abraham though he be named first because of the privilege and preeminencie of his faith yet was not the first borne Terah at 70. yeares began to have sonnes but Abraham was not borne till the 130. yeare of his fathers age for he was but 75. at his fathers death who was then 205. So Noah is said to be 500. yeare old when he begat Sem Cham and Iapheth yet was not Sem borne till two yeares after Gen. 11.10 beside Sarah is held to have beene Abrahams brothers daughther Abraham then could not be the eldest brother for Sara was but 10. yeares younger than Abraham Gen. 17.17 Iun. QVEST. XX. Sarai not sister but neece to Abraham Vers. 29. THe father of Milcha and of Iscah c. 1. Some thinke that this Iscah was not Sarai Abrahams wife but that shee was rather the daughter of Thare and Abrahams owne sister by the fathers side than the daughter of his brother Aran and that it was lawfull then for the halfe brother by the fathers side to marrie his sister sic Clement Alexand. Lippoman Cajetan Scotus 2. Others thinke that Sarai was not the naturall but the adopted daughter of Thare 3. But the truer opinion is that Sarai was the daughter of Haran sister to Lot and Milcah and the same that is called Iscah as may appeare by these reasons thus thinke Iosephus and Augustine Iunius 1. It is like that as Nachor married the one sister so Abraham married the other because it was their great care not to
take them wives abroad from among the Idolaters 2. v. 31. Sarai is said to bee Thare his daughter in law but if shee had beene his naturall daughter shee should have beene so called 3. It was alwaies unlawfull saving in the beginning of the world upon necessitie for brethren or sisters of halfe or whole bloud to marrie together as Augustine saith Abraham lived in those times when it was unlawfull for brethren ex utroque vel altero parente natos necti conjugio of one or both parents to bee coupled in marriage as it may appeare also by this because Abraham to perswade Abimelech shee was not his wife said she was his sister she could not then be both his sister and his wife Indeed among some barbarous Gentiles as the Egyptians it was permitted to marry their sisters as Ptolomeus Philadelphus did take to wife Arsinoe his sister which is condemned by Pausanius but among the faithfull it was never suffered nor practised Thamer saying to incestuous Ammon speake to the King for he will not deny thee 2 Sam. 13.13 sought but a delay to put off his wicked act not as though shee thought the King might or would grant any such thing 4. Abraham calleth Sarai his sister as he did call Lot her brothers sonne his brother chap. 13.8 for so the Hebrewes use to call their neare kinsmen by the name of brethren and he saith she was the daughter of his father not of his mother because her father Haran who might be 50. yeare elder than Abraham was the sonne of Thare by another woman and not by Abrahams mother 5. So then this Iscah is also Sarai for to what end else should Iscah here be mentioned as a stranger and not pertinent to the storie 6. It is most likely then that Sarai was the daughter of Haran elder brother to Abraham who and not Abraham was borne in the seventie yeare of Thare not as Pererius supposeth that Abraham was borne in the seventie yeare and Aran many yeares before for it is evident by the text that Thare had no children before he was 70. yeare old Gen. 11.26 R. Sel. affirmeth also that this Iscah was Sarai and he noteth that they are both of one signification for Iscah or Iacah is a name of principalitie as Sarai is yet Aben Ezra thinketh otherwise that if Sarai had beene Harans daughter Moses would have called her the daughter of Haran as Lot is said to be the sonne of Haran v. 31. but that is no reason for in stead thereof shee is called the wife of Abraham of whom she now was rather to take denomination than of her father Mercerus also thinketh that this Iscah was not Sarai because in the same verse there would not bee so sudden a change and mutation of the name but I thinke the first opinion more probable that Iscah is Sarai for the reasons before alleaged 1. because it had not beene pertinent to make mention of Iscah if she had not belonged to this story 2. It is like that as Nahor married the one sister so Abraham did the other 3. that they might take them wives out of their owne kindred and not marry into the idolatrous stockes of the Chaldeans QVEST. XXII Why mention is made of Sarai her barrennesse Vers. 30. BVt Sarai was barren c. Sarai her barrennesse is noted 1. not as some Hebrewes imagine that she should be reserved for the birth of Isaak and not bee polluted with other births for the birth is no pollution of the wombe and if this were the reason Isaack might have beene the first borne 2. neither was Sarai barren that by this meanes Ismael should be borne of Agar to bee a plague afterwards to the Israelites as some Hebrewes thinke 3. But this was the cause that Gods power might afterward appeare in giving her a sonne in her old age QVEST. XXIII Abraham whether cast into the fire and then delivered by his faith Vers. 31. THey departed together from Vr of the Chaldeans It seemeth to bee an old tradition among the Hebrewes that Abraham was complained of by Thare his father in the dayes of Nimrod for refusing to worship the fire which the Chaldeans adored as God and therefore he was cast into the fire but was delivered by his faith and that this was the Ur that is the fire of the Chaldees out of the which Abraham was brought and they adde further that Aran seeing his brother delivered refused likewise to worship that Idoll and was cast into the fire wherein because hee had but a weake faith he perished and therefore it is said he died before his father that is in his presence This tradition Hierome seemeth in part to allow of and Lyranus also and Paulus Burg. But it is a meere fable as may thus appeare 1. because Abraham as most Chronographers agree was not as yet borne in Nimrods time but in the 43. of Ninus that succeeded Nimrod or Belus 2. If Abraham had beene so miraculously delivered it is like that either Moses would have remembred it in this story or the Apostle Heb. 11. where he commendeth the faith of Abraham or Ecclesiasticus chap. 45. would not have omitted where of purpose he setteth forth the praise of Abraham Iosephus also lib. 1. antiquit and Philo that wrote two bookes of Abraham remember no such thing 3. This Ur was the name of a City in Chaldea which Eupolimus in Eusebius calleth Camerinis Ammianus Ur lib. 25. Plinie Oâ—choen the Septuagint translate it the region of the Chaldeans And here not onely Abraham but Thare Lot and Sarai all depart from Ur then it should seeme they were all cast into the fire Iosephus saith that in his time the Sepulcher of Haran was to be seene in Ur of the Chaldeans Haran then was not burned but buried Aben Ezra taketh Ur for the name of a place and Abrahams Countrey though Ramban would have Cuthena in Mesopotamia rather his Countrey QVEST. XXIII Whether Nachor went out with Terah from Chaldea Vers. 31. ANd Terah tooke Abraham 1. It is certaine that God was the author of this journey who spake to Abraham before he dwelt in Canaan Act. 7.2 and that Terah was made acquainted with Gods oracle by his sonne and obeyed the same Calvin 2. Terah is said to take Abraham c. because he was the chiefe and master of the family Muscul. 3. No mention is made of Nachor who chose rather to remaine in his Countrey and obey not Gods calling who afterwards notwithstanding followed and left his Countrey but went no further than Mesopotamia Gen. 24.10 and dwelt also in Charran Gen. 28.1 Mercer QVEST. XXIV Whether Terah Abrahams father were an Idolater COncerning Terah whether he were given to the Idolatry of the Chaldeans because he departed from Ur is a great question which may thus be decided 1. It is neither probable that as Suidas saith Sarug the grandfather of Terah brought in Idolatry commanding holy
men departed to bee worshipped both Noah and Sem being yet living to direct the righteous seed 2. Neither is it to be thought that Terah was so grosse an Idolater that he made images of clay to be worshipped as Epiphanius 3. Neither is it probable that Terah was altogether free from the Idolatry of the Chaldeans and that he was cast out thence and constrained to flee into Mesopotamia as it is in the story of Iudith chap. 5. vers 7 8. for the contrary is affirmed Iosu. 24.2 that Terah served other Gods 4. Neither is it to be supposed that Terah and his family as Augustine thinketh were persecuted of the Chaldeans for the true worship of God for herein Abrahams faith had not beene so commendable in obeying the calling of God as the Apostle noteth Heb. 11.8 if he were driven out before and forced to flee his Countrey 5. And to thinke that Terah was first a worshipper of God and afterward fell to Idolatry in Charran it is not like seeing Abraham left not his father till he died as Tostatus and Pererius imagine But it is more like that Terah was at the first an Idolater when he dwelt beyond the River in Chaldea as is expressed by Iosua 24.2 who afterward obeying Gods calling left his Countrey with the Idolatry and superstition thereof and came out with his sonne to Haran thinking to goe to Canaan but being stricken in yeares he there stayed and after some few yeares died Mercer QVEST. XXV Whether Abraham at any time inclined to superstition AS touching Abraham also whether he were at any time infected with the superstition of the Chaldees there are divers opinions as they are cited by Pererius 1. Suidas thinketh that Abraham at fourteene yeares reproved his father for his Idolatry But it is not like that Abraham being brought up under superstitious parents not yet acquainted with Gods voice and wanting other meanes was so soone called 2. Neither doe I thinke with Philo that Abraham knew not God but postquam solâ—m vertit after he had changed his Countrey when he was welnie 70. yeares old that Abraham was so long nusled up in superstition 3. Neither doe I consent to Iosephus that Abraham ex siderum observatione c. that Abraham by the observation of the starres the earth and Sea beganne first to acknowledge the true God But Abrahams first calling was from God the Lord saith I tooke your father Abraham from beyond the floud Iosua 24.2 God called him both from that Countrey and the Idolatry thereof 4. The opinion of some Hebrewes is more probable that Abraham at forty eight yeares beganne to acknowledge the true God ex Perer. But at what time of his life Abraham was called it is uncertaine yet as certaine it is that he at the first before God called him was tainted with superstition 1. That place in Iosua seemeth directly to prove it Your father 's dwelt beyond the floud in old time Terah the father of Abraham and father of Nachor and served strange Gods Iosua 24.2 All those that dwelt beyond the River were at the first Idolaters even the whole family of Terah sic Lutherus 2. Gods mercie more notably appeareth in that hee called Abraham first before he knew God that not Abrahams sincerity but Gods love was the beginning of his calling as Moses saith because God loved your fathers he chose their seed Deut. 37. 3. It is not like but that Abraham being brought up in a superstitious family did also at the first savour of their superstition and therefore is bid to come out of his fathers house Gen. 12.1 And seeing Terah Abrahams father as is shewed before and as Chrysostome thinketh hom 13. in Genes was addicted to Idolatry till he obeyed the calling of God to goe out of that countrey it is more like that Abraham also did sleep in the same sinne till God roused him and called him away then that he was never inclined to Idolatry as Pererius thinketh 4. Places of doctrine 1. Doct. Of Gods providence Vers. BVt the Lord came downe c. Here wee learne that God sitting in heaven beholdeth all things that are done in the earth not as the wicked say in their heart God hath forgotten and hideth away his face and will never see Psalm 10.11 But as the Psalmist saith in another place Hee that dwelleth in the heavens shall laugh the Lord shall have them in derision Psal. 2.4 2. Doct. Of the Trinity Vers. 7. LEt us goe downe and confound c. This is the speech of the whole Trinity whereby may bee prooved the distinction of persons and whereas vers 9. it is said in the singular number the Lord confounded c. thence is gathered the unity of substance sic Calvin Rupert lib. 4. comment in Gen. c. 42. 3. Doct. Conditionall prescience in God Vers. 6. THey cannot now be stopped from whatsoever they have imagined c. God did foresee that they would by no meanes give over their enterprise if they were not letted of their purpose so that by this it is evident that God foreseeth not only what shall be certainly done in the world but what might be conditionally done if there were no let as the Lord telleth David that the men of Keilah would deliver him if he staied there 1 Sam. 23.12 So our Saviour saith that if the great workes which were done in Corazin and Bethsaida had beene done in Tyrus and Sidon they had repented Matth. 11 â—2 foretelling what was likely to have beene done that condition presupposed Where we see a manifest difference betweene Gods power his prescience and decree or predestination God in respect of his omnipotent power can absolutely doe more than he doth or will doe in respect of his all-seeing prescience he doth foresee not only simply what shall be done but conditionally what is likely to bee done if other conditions and circumstances concurred But God decreeth no more but what shall come to passe his counsell must stand his decree is alwayes absolute not conditionall as the Lord saith by his Prophet As I have purposed it shall come to passe as I have consulted it shall stand Isay 14 24. 5. Places of Confutation 1. Confut. Against Iulian that there is but one God Vers. 7. COme let us goe downe Wicked Iulian urged this place to prove his impious polythian a multiplicity of Gods for here not one saith hee but many of like authority come downe to confound their languages ex Muscul. But if this wicked Apostata had looked a little further into the ninth verse there he might have found that the Lord Iehovah not many but one did confound their languages they were then divers not Gods but persons yet one Godhead and divine power 2. Confut. Against Origen that the Lord not the Angels confounded tongues SEcondly Origen thought that the Angels confounded those languages And according to the number of those nations so were there severall Angels presidents over
have not these words the rest have v. 6. unto an high oake S. famous valley H. unto the plaine of Morch caet celon signifieth both an oake and a valley or plaine v. 8. Bethel toward the west caeter toward the sea S. heb because the Mediterranean Sea was in the west side of Canaan v. 9. in the desart S. toward the South caeter negebh signifieth both v. 11. tooke his journey toward the East T. tooke his journey first C. from the East câ—t heb micehedem toward the East Gen. 28. v. 13. Say I am his sister S. thou art my sister caet I shall live for thy sake H. T. by thy occasion B. shall be preserved by thee G. for thy words C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of thee S.P. heb biglal propter because v. 16. mules and Camels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. she ashes and camels câ—t athon a she asse chamer an hee asse the mule is the shee v. 19. I have taken her to my wife S.C.P. I might have taken her caet 3. The Exegesis or Theologicall Explication QVEST. I. Where and how the Lord spake to Abraham Vers. 1. FOr the Lord had said c. 1. God thus spake to Abraham not after his fathers death but while he was yet in Mesopotamia Act. 7.2 for to what end should the Lord have thus said Get thee out of the countrey c. if hee had beene come out thence already Calvin 2. Wee read that God spake unto Abraham eight times Gen. 12.1 againe v. 7. and c. 13.14 and c. 15.4 and 17.1 also c. 18.9 and c. 21.9 and 22. 1. It is like that divers other times the Lord spake unto him but these are expressed 2. And how God spake unto Abraham Basil thinketh it was citra ullam corporis vocem without any corporall or outward voyce but by the illumination of his minde Ramban thinketh it was by dreame some that God spake to him by Sem or some other Prophet but in this place it is like that God spake to Abraham either by himselfe or his Angels when he spake by dreame in sleepe or by vision when he was waking it is so expressed in the text as c. 15.1 QVEST. II. Whether God named it a countrey to Abraham whither he called him TO the land that I will shew thee c. 1. When the Lord thus called to Abraham hee named no certaine countrey whither hee should goe for the better triall of his faith for the Apostle saith Hee knew not whither hee went Hebr. 11.8 and Stephen Act. 7.3 nameth no countrey whither hee was called 2. Whereas Canaan is named in the former chapter vers 31. either Moses setteth downe the name of the country by way of anticipation or God might afterward shew unto Abraham as he went whither hee would have him to goe Calvin R. Isaach Carus thinketh that at the first Abraham understood that countrey to the which hee was called to be Canaan because of the curse that hee should be a servant c. but that is not like QVEST. III. Wherefore Abraham was called out of Chaldea into Canaan ANd the Lord called Abraham out of Chaldea into Canaan 1. Because Chaldea was given to abominable Idolatry and other great corruptions of life where Abraham could not remaine without great danger 2. That Gods blessing in the multiplying of Abrahams seede might better appeare abroad in a strange countrey Perer. 3. But the greatest cause was not as some thinke to converse with Sem who is held to be Melchizedek but that Abraham might take possession of that countrey and by faith and hope enioy that which was promised to be given to his seede Calvin QVEST. IIII. Where Abraham was when the Lord first called him Where Abraham should be when as God first called him there are divers opinions 1. It can neither be as Augustine thinketh that Abraham was called after he was departed out of Chaldea before he came to Charran beeing yet in Mesopotamia for to what end should the Lord have bidden Abraham to goe out of his countrey if he had beene removed alreadie To say with Augustine and Eucherius that now he is commanded to leave his countrey in affection as he had alreadie done in bodie hath no probabilitie for both Abraham should have beene disobedient to Gods Vocation beeing wedded still in desire to his countrie and it is not like that he had a minde to returne to an idolatrous countrey where he was to expect nothing but persecution Steven indeed saith he was in Mesopotamia when God called him but Mesopotamia is there taken largely as it comprehendeth Siria and Chaldea and so Steven saith that he came out of the land of the Chaldeans Act. 7.4 Mercer 2. Neither was Abraham twice called once in Chaldea and againe in Charran as Rupertus and Tostatus thinke upon this place for this had argued Abrahams sloth and negligence if hee had made no more haste to obey the calling of God Steven also Act. 7. maketh mention but of one calling 3. To say further that Steven beeing occupied with other matters might forget himselfe and not well remember the circumstance of time or that he was contented to follow the vulgar account is to doe wrong to so holie a man being directed by the spirit of God to speake neither doth Eucherius answer satisfie that expoundeth Steven thus that Abraham was placed in the land of Canaan after the death of Terah he might depart from Charran his father yet living but all that while hee was a sojourner in Canaan had no certaine place till after his fathers death Contra. But this sense is contrarie to the text that God after his fathers death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated or brought Abraham into Canaan this must be understood not of Abrahams setling in Canaan but his first remove thither 4. Neither is Lyranus opinion sound who therein followeth Rasi and Mizrahi that the calling which Moses here speaketh of was that in Charran for Abraham is bidden to come out of his countrey but Charran was not his countrey and the Lord saith hee brought him out of Vr of the Chaldeans chap. 15.7 not out of Charran But Paulus Burgensis opinion is farre wide that Charran was Abrahams countrie not Chaldea for Vr of the Chaldees is called the land of his brother Arans nativitie now whereas Abraham calleth it his countrie where Naâ—or dwelt in Charran in Aram Naharahim or Mesopotamia Gen. 24.8.4.10 there Mesopotamia or Naharaim the countrie betweene the rivers is taken in a large sense as it containeth both Siria and Chaldea as is before shewed or for that all his kindred were now remooved thither Mercer 5. Wherefore the truth is that Abraham was in Chaldea when the Lord called him so Aben Ezra Mercer for so the Lord saith cap. 15.7 and although he is bid to leave his kindred who came with him as Terah and Lot yet for all this his calling was in
3. This Bethel was at this time called Luz Gen. 28.19 It is called Bethel by way of anticipation by that name which it had afterward and it was removed from Hai here named by the space of a mile This Hai was that City which Iosuah destroyed cap. 8. there was another City of the same name among the Ammonites Ierem. 49.5 this Hai was three miles situate from Jericho and as farre from Elizeus fountaine neare to Jerico 2 King 2. Perer. ex Andr. Mas. â— Borchard 4. This hill wherein Abraham built an Altar was the same wherein Iosua also reared an Altar in Mount Ebal neare to Hai Ios. 8.30 this hill had two tops or heads Hebal and Garizim where was built a temple in disgrace of that at Jerusalem and this is the hill which the Samaritane woman meaneth Ioh. 4. which hill is not neare to Jerico and Gilgal as Mercator collecteth out of Eusebius booke de loc Hebraic translated by Hierome but neare to Sechem and not neare Gilgal as the Septuag read which might deceive Euseb. but over against it Pererius QVEST. XIII Of Abrahams going downe into Egypt Vers. 10. THen there came a famine in the land therefore Abraham went downe into Egypt c. 1. Abraham falleth into three great tentations at once 1. He is pinched with famine 2. In danger of his life among the Aegyptians 3. And his wives chastity put in great hazard 2. Abraham goeth downe into Aegypt constrained thereto by the famine being not able to releeve himselfe in Canaan where hee possessed not one foot he would not tempt God to refuse the meanes which was offered 3. For God is tempted two wayes when men are either addicted altogether to the meanes as Thomas would not beleeve unlesse he saw others tempted God when they immediately depended upon his providence rejecting the meanes as Ahaz refused to have a signe given him Isay 7. 4. God suffered Abraham to bee thus tempted 1. For the triall of his faith Calvin 2. That Gods mercy might the better appeare in his deliverance from so many dangers 3. To be an example and comfort to posterity how to behave themselves in the like dangers Pererius 4. Vt lucem doctrinae virtutis suae impertiret Aegyptiis to impart unto the Aegyptians the light of his doctrine and vertue Chrys. 5. Abraham sinned not in going downe to Aegypt as Ramban Moses Gerundens collecteth because he forsooke the land of Canaan as though he could not have beene provided for there and therefore he thinketh that Abrahams posterity was afterward afflicted in Egypt For 1. Abraham should rather have offended if he had refused the meanes offered for his releefe 2. He had no commandement not to goe into Egypt as afterward Isaak had chap. 26.23 he went but to sojourne there as the text saith in minde and in heart his desire and affection was still to the promised Canaan Musculus QVEST. XIV The feare of Abraham concerning Sarai her beauty Vers. 11 12. I Know thou art a faire woman c. they will kill me and save thee alive c. 1. Sarai though stricken in yeares retained her excellent favour and beauty still either because in those dayes the vigour of the body so soone decayed not or her not bearing of her children might be a means to preserve her strength and beauty or God might give her that speciall gift to exercise Abraham in that feare Calvin 2. And Abraham feareth what might happen to him in Egypt rather than in Canaan because the Canaanites were generally better coloured and fairer than the Egyptians among whom Sarai though not regarded in Canaan might be desired in Egypt Iunius Perer. 3. The Hebrewes fondly imagine that Abraham knew not his wife to be faire till now having hitherto abstained from her company but that is untrue for what reason had Abraham so long to refraine in lawfull marriage neither if it were so could it have beene knowne that Sarai was barren therefore Abrahams words I know c. must not be referred onely to the next clause that thou art faire but to the whole sentence following vers 12. that the Aegyptians when they see thee c. will kill me 4. We may see what a dangerous thing beauty is in a woman not vertuously given seeing even in Sarai so godly a matrone it put Abraham in such feare Muscul. 5. Likewise in the Egyptians is noted both their raging affection that made no conscience of murther to enjoy their lust and their blindnesse of judgement that made lesse account of murther than adultery for they would kill Abraham first before they violate his wife Perer. QVEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister Vers. 13. SAy thou art my sister c. 1. Both their impudent mouthes are to be stopped that altogether exclaime against this fact of Abraham making him by his dissimulation as a bawd of his owne wife 2. Neither yet can this fact be altogether excused as Augustine doth Vxorem taâ—uit non negavit He denieth her not his wife but concealeth her Nihil mentitus erat quia proquinqua erat sanguine He lyed not at all because she was his kinswoman in bloud and so his sister as Lot is called his brother for in affirming her to be his sister they inferred she was not his wife and so the truth was not onely concealed but dissembled 3. Wherefore as Calvin saith Videtur aliquid mendacii admixtum It seemeth that some untruth was sprinkled or mixed herein for Sara is noted to have beene for this her dissimulation reproved Gen. 20.16 QVEST. XVI Whether Abraham did well in bringing Sarai into danger for her chastity THat my life may be preserved by thee 1. Neither was this fact of Abraham so hainous as Origen seemeth to thinke that Sara was exposita contaminationibus per convenientiam maritalem was exposed to pollution by the connivence or sufferance of her husband and therefore he runneth here to allegories Hierome also calleth it foedam necessitatem an uncleane necessity 2. Neither can this fact be altogether excused seeing his wives chastity was thereby brought into danger 1. Neither can Augustines excuse suffice Vxorem Deo credidit ne polucretur He committed his wife to God that he should keepe her from being polluted for this had beene to presume 2. Nor Rupertus fully giveth satisfaction Quam potuit periculi partem sustulit caetera Deo commendavit that he prevented part of the danger himselfe in providing for his life the rest he committed to God For no man must doe evill that good may come thereof Abraham to save his life should not hazard her chastity 3. Neither yet doth Cajetane sufficiently answer the matter That without Sara her consent he knew she could not be coupled in marriage to any for violence might have beene offered to her though she consented not 4. Neither is it like that Abraham did thus by any instinct from God as Pererius
c. This calling of Abraham from among the Chaldeans without any merit or desert in Abraham who lay drowned in the dregges of superstition is an argument of our free and gracious election in Christ without respect of any worthinesse in us as the Apostle saith We are saved by grace through faith Ephes. 2.8 Calvin Perer. 2. Doct. Vocation of the Gentiles CYrill also well noteth Ex vocatione Abraha prasignata est vocatio Iudaeorum Gentium c. By the vocation of Abraham is signified the calling of the Iewes and Gentiles who was the father of the faithfull and beleevers 3. Doct. Canaanites in the Church Vers. 6. THe Canaanite was in the land c. As there were Canaanites in the promised land so there are Canaanites in the Church such as challenge to themselves the name and profession of the Church being but Usurpers and Canaanites whom God shall one day cast out as Iosua did the Canaanites Marloret 4. Doct. Abrahams faith in Christ. Vers. 8. HE built an Altar to the Lord c. Abraham knew well enough that God was not pleased with the bloud of beasts his faith therefore directeth him to the bloud of Christ whose day Abraham saw and rejoyced Ioh. 8.56 Calvin 5. Places of confutation 1. Confut. Against the Iewes the Messiah shall not erect a temporall Kingdome Verse 3. IN thee shall all the families of the earth be blessed c. The Messias then promised to Abraham shall not come to conquer the nations by the sword or to erect a temporall Kingdome as the Jewes imagine but he shall be the cause of their spirituall blessing to deliver them from the wrath and curse of God Luther 2. Confut. Against Monkes that pretend Abrahams example Vers. 4. SO Abraham departed c. The example of Abraham leaving his Country is unfitly alleaged by the Papists as a ground of Monasticall life 1. Abraham had the expresse commandement of God so to doe but they can shew no warrant out of Gods word 2. Abraham went from Idolaters but Monkes goe unto Idolaters and the profession of Idolatry 3. Abraham went he knew not whither but the Monkes know very well whither they goe to ease pleasure riches Muscul. 3. Confut. Against the invocation of Saints Vers. 8. HE built an Altar and called upon the name c. This manner of invocation used by the fathers of the old Testament should be a patterne unto true worshippers of God under the new They onely invocated and called upon the name of God we read not of any other of the holy men their predecessors whom they made their advocates Wherefore it is a superstitious and new doctrine 〈◊〉 call upon any in prayer but the Lord. 4. Confut. Against naked ceremonies without the spirituall substance FUrther the building of the Altar was but the outward forme and ceremonie the substance was the invocation of the name of God We learne that ceremonies are but vaine observations if they be not referred to the spirituall worship Wherefore hypocrites relying upon outward rites doe but worship God in vaine Calvin 5. Confut. Against pilgrimage ABraham came into the land of Canaan 1. Neither of an unstable minde which maketh many to change Countreyes 2. Nor of a thirsting desire to see strange fashions and learne curious Art◠as Pythagoras Empedocles Plato among the heathen travelled 3. Nor yet of a covetous minde to enrich himselfe as Merchants use 4. Not yet of a superstitious devotion to visit the Sepulchers of holy men and to goe in pilgrimage to holy places which cause Pererius alloweth for he came from Mesopotamia where Paradise was and by likelihood Adam and Melchisedech and other holy Patriarkes buried 5. But he travelleth both to be delivered from the perillous society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God 6. Confut. Against them that measure religion by plenty Vers. 10. THen there came a famine in the land Before Abraham came into Canaan we read of no famine as soone as he is entred a famine followed him Wherefore it is a frivolous objection against the Gospell if where it is professed famine sometime be sent and scarcity of things for so in the time of Elias and Elizeus there hapned famines and in Saint Pauls time under Claudius Luther This was the foolish argument of the idolatrous women who to justifie their superstition thus alleaged When we burnt incense to the Queene of heaven we had all things plenty c. Ierem. 44.17 7. Confut. Hebrewes come not of the Egyptians ABraham went downe to Egypt 1. Hence appeareth the errour of Possidonius Appion with others that thinke the Hebrewes tooke first their originall from the Egyptians 2. They also are here confuted who thinke that Egypt before Homers time was a navigable Sea or fennie ground not habitable which in continuance of time was gained from the water Herodotus calleth it accessionem terra fluminis donum an addition to the land and a gift of the floud for we see that Egypt was an habitable Countrey in Abrahams time nine hundred yeares before Homer who lived as most hold an hundred yeare after the Trojane warre which fell out about the same time that Heli was Judge in Israel so that Homer flourished under Salomon nine hundred yeares and more from Abraham from the 75. yeare of Abrahams age to the going of the Israelites out of Egypt are foure hundred and thirty from thence to the building of the Temple under Salomon foure hundred eighty 3. As those that doe make the land of Egypt too young so Iosephus maketh it too ancient that affirmeth that there were Kings in Egypt for the space of 1300. yeares and more before Salomon whereas from the floud untill Salomon there are not accounted above 1335. yeares in all and it is not like that within 35. yeares after the floud Egypt could be inhabited much lesse have a King 6. Morall observations 1. Morall Observ. To forsake all and follow Christ. Vers. 1. GEt thee out of thy Countrey c. By the example of Abraham that left his Countrey and kindred to obey the calling of God we learne to forsake father and mother and whatsoever else we have in the world to follow Christ for our Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.37 Marlor 2. Morall Observ. A good name the gift of God Vers. 2. I Will make thy name great c. As men ought not ambitiously to hunt after the praise of men as the Pharisies did Matth. 6. so we ought not to neglect a good name in the world we see here it is the blessing of God and promised to Abraham Perer. The Apostle also saith Procure things 〈◊〉 in the sight of all men Rom. 12.17 3. Morall Observ. Good men have their enemies Vers. 3. I Will curse them that curse thee c. Abraham though a just and upright man yet he
Lord bid him vers 17. and therefore he saith it is not imperium but motivum ad gaudium it was no commandement but a motive to Abraham to his farther joy c. for Abraham had walked thorow a good part already and no doubt did also take a view of the rest to his farther comfort as time and opportunity served Calvin Musculus Mercer it is not like he would neglect any thing that might either increase his joy or confirme his faith 2. This Plaine of Mamre neare Hebron was not out of that Countrey called Canaan as Cajetane thinketh for Hebron was in Canaan Genes 23.2 and this abode of Abraham in Hebron is that dwelling of Abraham in the land of Canaan mentioned vers 12. 3. This Plaine or Valley in Hebrew Eelou which signifieth an Oake as the Septuagint translate was beset and planted with Oakes and other trees Genes 18.8 4. It was called of Mamre the Amorite either the planter of the trees or possessor of the ground who had two other brothers Eschol and Aner confederate with Abraham Genes 14.13.24 QVEST. XV. Of the situation antiquity and name of Hebron COncerning Hebron three things briefly shall be declared 1. The description and situation of it 2. The antiquity 3. Of the name 1. Hebron was situate in the land of Canaan there was the habitation of Abraham and there first reigned David two famous monuments this City had the tree that Abraham entertained the Angels under Gen. 18.8 for the tree Iosephus saith it was a Turpentine tree Terebinthus thought to have continued from the beginning of the world till his time Hierome saith it was an Oake that lasted till Constantines reigne Borchardus saith it was Vlmus an Elme tree which was to be seene till his time who lived some 300. yeare since yet not the same tree but another which did spring out of the root of the old and that is most like there also is the double cave which Abraham bought for buriall where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble Borchardus saith in his time there was built a Church Hierome that Abrahams Mansoleum or tombe remained there till his time ex Perer. Borchard maketh mention of two other monuments in Hebron of a certaine cave not farre off in a rocke where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel as also of a certaine field that hath soft red earth pliable like wax whereout they say Adam was made but these are but conjectures of no certainty And so is also that of Hierome that Adam was buried in Hebron because the Latine text readeth thus Iosu. 14.85 Ibi Adam maximus inter Enacim situs est There Adam the greatest of the Anakims is placed which words are otherwise in the Hebrew He that is Arba was a great man among the Anakims Adam is not here a name proper but appellative and Adam by the most of the ancient Writers is held to have beene buried not in Hebron but in Mount Calvarie as Origen Cyprian Athanasius Ambrose with others 2. For the antiqrity of Hebron 1. It cannot be so old as some thinke that it was the first City which was built in the world by Adam and there Noah to have beene borne Ioan. Annius for Henoch builded by Cain is the first City named in Scripture 2. Neither is it so ancient as some Hebrewes conjecture to have beene built by Cham as Rabbi Salomon or within 90. yeares after the floud as Iosephus who maketh it 2300. yeares elder than his time for the tower and City of Babel which were built somewhat above 100. yeare after the floud are thought to be the first after the floud 3. And whether Hebron bee more ancient than Memphis is uncertaine as Iosephus saith it was but it is evident that it was built seven yeares before Zoan in Egypt Num. 13.23 which is not Memphis but Tanis in Egypt as both the Chald. and Greeke Interpreters read in that place 3. This Hebron was first called the City of Arba Genes 23.2 Iosua 14.15 Arbe signifieth foure it was not so named either because the foure Patriarks Adam Abraham Isaach Iacob and the foure Matrons Eva Sara Rebecca Lea were there buried as the Hebrewes thinke for whether Adam and Eva were there buried is uncertaine nor yet because it was tetrapolis a City consisting of foure parts Ioan. Annius but it was so called of Arba the father or founder of the great Anakims Iosua 14.15 It was afterward called Chebron not of Chebron the sonne of Marescah the sonne of Caleb mentioned 1 Chro. 2.42 as Hierome and Musculus thinke for it had that name long before that Chebron was borne but I rather approve Origens conjecture who alludeth to the signification of the word which betokeneth a conjunction or joyning together of the root chabar because there saith he conjugia patrum reliquia jacent the bodies of those married couples Abraham with Sara Isaach with Rebecca Iacob with Lea are there buried 4. Places of Doctrine 1. Doct. Faith is of things not seene but hoped for Vers. 15. ALL the land which thou seest c. Here that saying of the Apostle is verified faith is the evidence of things which are not seene Heb. 11.1 for Abraham had not yet the breadth of a foot in all this Countrey which is promised him but by faith he seeth farre off and beleeveth it should be given to his seed 2. Doct. God alloweth of no will-worship Vers. 18. IN that Abraham built an Altar he did it not of himselfe but as he was directed by God whereby we are taught that nothing should be brought into the worship of God without his warrant Calvin all such worship is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship 5. Places of confutation 1. Confut. Riches not to be cast away Vers. 2. ABraham was very rich in cattell silver and gold c. Hence appeareth the superstition of Monks and Friers that thinke that perfection consisteth in poverty riches are not then to be cast away Abraham enjoyed them rich men may please God in their rich estate so they set not their heart upon their wealth Augustine well sheweth it in that parable Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est poore Lazarus was received into rich Abrahams bosome both rich and poore then if they be faithfull may enter into heaven Calvin 2. Confut. The vulgar Latine text not of Hieromes translation Vers. 13. WHereas the Septuagint translate exceeding sinners in the sight of God Hierome findeth fault with that translation and saith it is superfluously added for the Sodomites were sinners also before men But whereas the Latine text to the same sense readeth coram Domino before the Lord hence it is evident that it is not Hieromes translation though it commonly beare his name for it is not like he would reprove his owne
of Esau. Hierome QVEST. V. Of the Plaine of Paran 7. THe Plaine of Paran c. This was the name both of a City and of that great vast desart Iun. wherein the children of Israel sojourned thirty eight yeares being of eleven dayes journey to passe thorow barren without water neither inhabited of man or beast and full of rocks and covered with deepe sand Perer. Vers. 7. They returned and came to En Mispat which is interpreted the fountaine of judgement so called because there the Lord judged the Israelites for their murmuring Hierome As also gave sentence against Moses and Aaron for their weaknesse and want of faith Numb 20.12 Iun. QVEST. V. Kadesh Barnea whether the same with Kadesh where Moses murmured KAdesh This is that place which is famous for Miriam Moses sisters buriall there Num. 20.1 whose monument Hierome saith remained till his time it was in the utmost borders of Edom ibid. vers 16. supposed to be the same with Kadesh Barne Perer. Afterwards it was called Rechem as Onkeles the Chalde Paraphrast readeth Num. 13.27 Iunius Great question there is among the Hebrewes whether Kadesh Barnea mentioned Deut. 1.2 were the same with that Kadesh where Miriam died Num. 20.1 Ramban thinketh that there were two places of that name Kadesh Barnea was in the wildernesse of Paran from whence the spies were sent Num. 13.26 the other Kadesh was in the wildernesse of Sin Num. 33.36 But Rasi and Elias Orientall take them to be all one and make the desart of Sin to bee part of the great vast wildernesse of Paran to the first subscribeth Mercerus to the other seemeth Iunius to incline the latter I thinke more probable for the Kadesh where Miriam was buried and Moses murmured was in the confines of Edom Num. 20.16 so also Kadesh Barnea was not farre from Mount Seir Deut. 1.12 which was in the Countrey of Edom. And in this place Kadesh is the same with En Misphat so called not because of the judgement of the Kings in that place as Mercerus conjectureth but of the judging of the Israelites because there they murmured this Kadesh is here described not to be farre from Mount Seir and the Plaine of Pharan The Amalekites were so called afterward of Amaleke the nephew of Esau Gen. 36.12 these were they which fought against Israel Exod. 17. and were destroyed by Saul 1 Sam. 15. Hazezon Tamer the City of Palmes for so tamar signifieth which was named afterward En gaddi Hierom Iunius QVEST. VI. How the King of Sodome and Gomorrhe fell into the slimie pits Vers. 10. THe Kings of Sodome and Gomorrhe fell there c. 1. These were not empty pits as some Hebrewes thinke out of the which they used to digge slimie earth but they were full of slime and brimstone for otherwise it had beene no danger to fall into them 2. These two Kings did not fall in by chance as they fled away for they could not be ignorant of the ground 3. Neither did they willingly cast themselves in as Ramban thinketh to decline the force of the battell but they were forced as they were chased to fall into them 4. Neither were these two Kings preserved by miracle there and afterward taken out by Abraham as the Hebrewes imagine for the King of Sodome came forth to meet Abraham vers 17. he stayed not till he tooke him out 5. Neither is it like that the King of Gomorrhe as Ramban thinketh died there seeing the King of Sodome that was in the same danger escaped 6. Nor yet need we to say that these Kings armies there fell but they themselves fled away For this is contrary to the text 7. But it is most like that these slimie pits were not full of water but of that kinde of earth so that they which fell into them might escape with their life The other three Kings which are not mentioned might bee of that number that fled to the mountaines and so were reserved to a greater judgement Mercer QVEST. VII Of the messenger that brought Abraham word Vers. 13. THen came one that had escaped c. 1. The Jewes doe but trifle in saying that this was Og King of Bashan that escaped when the Amorites were slaine 2. Neither is it evident whether this messenger were a godly and faithfull man Calvin 3. It is like he might be some of Lots domesticall servants or one that was acquainted with Abraham and Lots kindred because he onely reported the newes concerning Lot Muscul. 4. Some Hebrewes thinke that the enemies which had taken Lot sent this messenger of purpose that Abraham also comming to rescue Lot might bee taken but that is unlike QVEST. VIII Whence Abraham was called the Hebrew TO Abraham the Hebrew 1. The Hebrewes were not so called of Abraham â—s Artapanus thinketh in Eusebius for how could Abraham give a name to himselfe and Abraham beginneth with Aleph Hebrew with Aain 2. Neither was Abraham so called of Haber or gnabar because he did first come over the river which name was therefore as Chrysostome thinketh by prohecie given to Abraham foreseeing that hee should goe over Euphrates to Palestina Of this opinion also are the Septuagint Origen Rupertus that Abraham was so called à transitu of his going over 3. But the Hebrewes were so called of Heber of which opinion are Hierom Iosephus Eusebius Augustine with others the reasons thereof are these 1. If Hebrew came of Haber rather than Heber the word should have beene Habrew rather than Hebrew 2. The Hebrewes doe end their names of Nations and kindreds in Jod as Iuhudi Amaleciâ— therefore this name Hibri which signifieth an Hebrew is most like to be derived of the proper name Heber sic Eugubinus 3. But Augvstines reason is best who thinketh that Sem is said to be the father of all the sonnes of Heber Gen. 10.21 because the elect people of the Hebrewes câ—me of him 4. This also may be added that seeing the Hebrew language was named of Heber because it was preserved in his family when other tongues were divided that from thence also the Nation should be so called 4. But where it is objected that many nations beside came of Heber that are not called Hebrewes they only kept the name of Heber that continued in Hebers faith and though Abraham be not called Hebrew before he came over the river into Palestina so neither is he called so immediately upon his passage and the reason hereof may be because till Abraham was called the Sripture maketh no mention of his former acts Perer. QVEST. IX Of Abrahams confederacie with men of a divers faith Vers. 13. WHich were confederate with Abraham The question here is whether it were lawfull for Abraham to make league with these Amorites being of a divers faith The answer is 1. They sought it of Abraham as did also Abimelech because they saw that the Lord was with him and therefore they desired his friendship Abraham sued
not to them 2. The time was not yet come for the expelling of the Canaanites for then it was unlawfull for them to make league with them as the Israelites answer the Gibeonites Iosua 9.7 wherefore the times must be distinguished Muscul. 3. All this was done not without Gods speciall direction who moved these confederates to assist Abraham being a stranger in the land and of no great power Calvin 4. The Hebrewes also thinke that those three were of Abrahams faith and worshippers of God and that Abraham therefore made a league with them QUEST X. By what authority Abraham waged battell Vers. 14. WHen Abraham heard that his brother was taken c. The question is by what authority Abraham addresseth him to battell 1. Neither was the authority of Maâ—re Escol and Aver Lords of the Ammorites sufficient for they were all subjects to the King of Elam vers 4. Neither did the King of Elam take unjust warre in hand as some thinke for he came to suppresse rebels vers 4. 3. But wheras there are three things required to make just warre a good cause a good affection in following it and lawfull authority Abraham had all these his cause was good to redeeme his brother Lâ—t whom the enemie had unlawfully taken captive being a stranger and not accessary to the Sodomites rebellion thus the Wise man saith Wilt thou not preserve those that are laid to be slaine Prov. 24.11 Againe Abrahams affection was good he sought not to make himselfe rich neither did he seeke himselfe in this businesse vers 22. but the glory of God his authority was also from God as Melchisedeck saith That God delivered his enemies into his hand vers 20. And Abraham was now in right though not in possession the King and Lord of this Countrey whereof the Lord would aforehand give some testimonie as Moses by slaying the Egyptian did manifest his calling Exod. 2. Muscul. 4. And whereas he recovered not onely Lot but the rest of the Sodomites this also was done by the Lords direction because he had reserved them to a greater punishment Muscul. but these particular actions are not to be drawne into example but must be discerned from the generall duties of Christians QUEST XI Of the City Dan. HE pursued them to Dan c. 1. For the situation Dan bounded the land of Palestina on the North as Bersabe on the South it was planted at the foot of Libanus where was the spring head of the floud Jordan Iunius it is distant from Sidon 35. miles and therefore it is said to bee farre from Sidon Iud. 18.28 2. It is famous for many acts and exploits there done both good and bad there Ieroboam set up his golden calfe 1 King 12. there Peter uttered that excellent confession of Christ Matth. 16.13 and the woman was healed of her bloudy issue Perer. 3. It was first called Leshem Ios. 19.47 or Laish Iud. 18.28 then Paneas after that Caesaria Philippi by the Tetrarch Philippus and lastly Neronia by Agrippa in the honour of Nero. 4. But whereas this place was called Dan long after Moses time Iud. 18.18 I thinke it probable that Ezra or some other of the Prophets inspired of God that did digest the Scriptures into order did insert these names into the story which were not knowne to Moses for the better evidence thereof But that Ezra did write the Scriptures anew which should be burned when the City was taken as thinke some of the fathers Iraeneus Tertullian Clem. Alexandrini seemeth to be farre otherwise and but a fable borrowed from counterfeit Ezra lib. 2. cap. 14.44 For Daniel being in captivity maketh mention of his reading of Ieremies prophecie Dan. 9. which then was not perished and our Saviour saith Moses writ of him Ioh. 5. But if Moses works were utterly perished and Ezra had renewed them Ezra not Moses had written of him Ezra might restore the holy bookes defaced in continuance of time to their former perfection but wholly write and compose them againe he did not QUEST XII What number Abraham taketh with him Vers. 15. HE and his servants divided themselves c. 1. Abraham armeth his owne servants and such as were borne in his house which would be more trusty and faithfull to him Eugubin 2. He taketh 318. persons which were not the chiefe captaines onely and under them a great number of Souldiers beside as Iosephus but these were the whole number which he tooke with him yet were they not all his house for there were women and children and aged persons beside 3. Rupertus allusion here to the 318. fathers in the councell of Nice assembled against Arrius is farre fetcht and his application of the Greek numerall letters T.I.H. the first to betoken the Crosse the other two the name Iesu is also impertinent seeing Moses did write in Hebrew not in Greeke 4. The Hebrewes conceit also is vaine that Abraham had none but Eleazar his servant with him the letters of whose name make 318. QUEST XIII Abrahams policie in battell Vers. 15. DIvided themselves by night 1. Abraham who was before in Egypt so timorous that fearing to be killed he desired his wife to dissemble her selfe yet now is so emboldned that he dare with a small company set upon foure Kings so that Abraham might here say with David that God did teach his fingers to fight Psal. 144.1 Calvin 2. Abraham againe sheweth here the practice of that saying of the Wise man by counsell make warre Prov. 20.18 for he both divideth his company and setteth upon them in the night so did Gideon Iud. 7.16 and Iosua 10 9. so David came upon Saul in the night 1 Sam. 26.11 Muscul. 3. He taketh his owne servants and the servants of his confederates Iunius and overtaketh the enemie the fifth night and surpriseth them being weary of their journey secure unarmed and like enough also drunken Iosephus QUEST XIV Of Hoba Vers. 15. HOba It was the proper name of a place not an Epithite given to Dan as R. Salomon thinketh it signifieth culpa a fault because Dan afterward was faulty in idolatrous worship for here this Choba is described to be on the left hand of Damascus 2. Hierome saith that this Choba in his time was a village where certaine Hebrewes dwelt of the heresie of Ebion which retaine all the precepts of the law 3. But it is most like to be Opoton in Phenicia Iunius and so some Latine texts for Choba read Phenice QVEST. XV. Of the Valley of Sheveth Vers. 17. THe valley of Shaveh c. 1. This is not that Shaveth mentioned vers 5. that was beyond Jordan this on the hither side not farre from Sodom Mercer 2. Hierome thinketh it was a Vally so named of the City Shaveh which was situate in a Plaine not farre from Sodome where the Emims dwelt vers 5. which name it retained still in his time 3. Botehardus thinketh it was the same Valley where Sodome and Gomorrhe were
not the high Priest Sem the father of Christ after the flesh By these and other probable reasons some learned perswade that Sem was Melchisedeck neither are the contrary objections of any great weight 1. First it is objected that this Countrey was possessed by the Canaanites and it is not like that Sem would returne out of the East into Judea Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East Gen. 10.30 but of Sems dwelling there is no expresse mention 2. Iarchi and Epiphanius in Anchorato are of opinion that many of Sems posterity that had not their tongues altered kept about Jerusalem though they were thence expelled afterward by the Canaanites 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites for encroaching upon Sems possessions treat Melchis 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam which must needs be of Sem how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children Answ. Sem being a Prophet and knowing that Abraham was appointed of God to be the father of the faithfull people preferreth him being not onely of his carnall kindred but heire of his faith before the rest of his kindred that were degenerate 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck because he was long dead before Melchisedeck met Abraham who was then 80. yeare old for saith he by one Chronicle there are from Sems birth to Abrahams 80. yeare accounted yeares 1130. by another 629. yeares but Sem lived onely 600. yeare Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint who doe adde divers hundred yeares to the ages of the fathers after the floud as is shewed before quaest 17. in chap. 11. 2. Neither was Sem after the second computation at that time 629. yeares old but onely 529. so that he lived after this time 70. yeares and as a learned man well conjectureth it might well bee that in the Greeke copie which Epiphanius followeth χ chi which standeth for 600. was put for φ phi which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth and to have preferred the originall before the Greeke ttanslations 4. Ob. If Sem were Melchisedeck then had he two names which cannot be proved out of the Scripture Perer. Answ. 1. Chytram thinketh that Melchisedeck is here not a name proper but appellative signifying that he was a righteous just King 2. Cajetanus holdeth it to be an Epithite not proper to Sem but common to the Kings of Salem as Caesar and Augustus were to the Emperour of Rome and so we read of another King of Jerusalem called Adoni-zedek Lord of justice which is all one in sense with Melchisedeck Iâ—su 10.3 3. But I approve rather the judgement of Selnecâ—erus that Melchisedeck was a proper name unto Sem in respect of his office because he onely excelled among the rest as a just King and thereof had that name 5. Ob. If Sem had beene Melchisedeck it is like that Abraham comming into Canaan would first have sought out his great grand-father and joyned himselfe unto him neither would S. Paul have omitted it entreating of purpose of Melchisedeck Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem his words are these Now when Abraham was brought out of Babel to Sem what a goodly College had Sem c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem or that he was Melchisedeck that the comparison might be more fit betweene Melchisedeck and Christ in that he is set downe without father without mother without genealogie Heb. 7.3 as the Prophet saith of Christ who shall declare his generation Psal. 51.8 3. For matter of fact it is no good argument to conclude negatively out of Scripture for as many things were done by Christ not expressed in Scripture Ioh. 20.30 so also by Abraham and the rest of the Patriarks but for a point of faith and doctrine the argument holdeth well there is no such thing taught in Scripture therefore wee are not to beleeve it Ob. Melchisedeck is said to be without father and mother because they are not mentioned in Scripture but it is knowne who Sems father was and mention likewise made of his birth and beginning of dayes Answ. 1. It is not to be doubted but that Melchisedeck had both father and mother though neither I thinke can be named Epiphanius saith some Writers affirme that his fathers name was Eraclas his mothers Asteria neither is Suidas conceit to be approved that Melchisedecks parentage is therefore not declared because he was borne of an harlot 2. Though Sems genealogie be expressed in other places yet in the story to the which the Apostle hath relation it is not neither is his kindred set downe under that name of Melchisedeck as Lyranus and Tostatus well answer 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares and lived a virgin but Sem had a wife which was in the Arke with him Answ. Of the same opinion also is Ignatius Epist. ad Philadel that Melchisedeck was a perpetuall virgin but this being a bare conjecture may more easily bee denied than proved Ob. Iosephus and Philo men thorowly acquainted with the antiquities of the Hebrewes where they make mention of Melchisedeck bring him in as a stranger from the kindred of Abraham Perer. Answ. For these two there are alleaged two and twenty Rabbines and principall writers among the Jewes as Aben Ezra Baal Hatturim Levi Ben Gerson David Kimchi with others that make up that number which all with one consent hold Sem to be Melchisedeck Thus have I set downe the reasons on both sides concerning this question which I referre to the Readers judgement It is no matter of faith which way any taketh either to hold Sem to bee Melchisedeck or otherwise But I rather for mine owne part incline to thinke being moved with the force of the former reasons that it was Sem though I will not precisely determine it but say with Hierome upon these words of the Apostle Of whom that is Melchisedeck we have many things to say which are hard to be uttered Heb. 5.11 Si vas electionis stupet ad mysterium in effabile fatetur quanto magis nos of the vessell of election be astonished at this mysterie and confesseth it hard to be uttered how much more we c. QVEST. XVII Salem proved to be Ierusalem KIng of Shalem Hierome to whom also subscribeth Mercerus thinketh that this Shalem was not Jerusalem but another towne in the region of Sichem which he would prove by foure arguments 1. This Salem in Sichem is mentioned Gen. 33.18 and Iohn 3.23 Iohn batized in Enon beside Salim Answ. First Gen.
Levi but not against Christ. QVEST. XX. Of the lifting up of the hand how diversly it is taken in Scripture Vers. 22. I Have lift up my hand c. The learned have observed divers significations of this phrase in Scripture 1. It betokeneth prayer generally 1 Tim. 2.8 Saint Paul would have men lift up pure hands c. 2. It signifieth speciall suit and request for helpe Lament 2.19 Lift up thy hands for the lives of the young children 3. It is a gesture expressing thankfulnesse Nehem. 8.6 Ezra praised the Lord c. and the people lift up their hands c. and worshipped 4. It is used when any thing is done with a willing mind and glad heart Psa. 119. I have lift up my hand to the commandements which I have loved 5. As also it is a token and signe of calling Isay 49.22 I have lâ—ft and stretched my hands to the Gentiles 6. It betokeneth helpe and deliverance Ezech. 20. 5. I lift up my hand upon the seed of Iacob and was knowne unto them in the land of Egypt 7. To lift up the hand is to rise against one to vex and oppresse him Iob. 31.22 If I have lift up my hand against the fatherlesse c. Perer. 8. They used also to lift up their hands in giving of voyces which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin 9. It was a gesture used in taking of an oath and therefore the Lord saith Num. 14.30 They shall not come into the land ever the which I lift up my hand to make them dwell in it This signification it hath here for Abraham before he went to battell had vowed unto God in his prayer as the Chalde interpret that if God would deliver the enemies into his hand he would not seeke to make himselfe rich thereby but give the praise to God QVEST. XXI Wherefore Abraham tooke an oath ABraham therefore tooke an oath swearing by the true God to professe his faith and religion that he onely worshipped the true God Perer. 2. That he might take occasion hereby to reprove the superstitious use of the King of Sodome in swearing by their Idols and instruct him concerning the worship of the true God Calvin 3. As also that they might know that Abraham did not this suddenly or of vaine-glory but of a religious minde having bound himselfe by an oath Muscul. 4. That by this oath as with a shield Abraham might be preserved from the baits of covetousnesse wherewith the King of Sodome might have tempted him if he had not beene firme Calvin QVEST. XXII Why Abraham refuseth to take ought of the King of Sodome Vers. 23. I Will not take of all that is thine so much as a threed or a shooe latchet 1. Abraham refuseth not to take of those things which belonged to the foure Kings whom he had conquered which now were his by reason of his just victory but not of any thing which was the Kings of Sodome 2. Which Abraham calleth his not as Ambrose thinketh because the spoyles of the enemie belong to the King for he was not Abrahams King but for that they had beene before appertaining to the King 3. Though Abraham might have challenged them by the right of his victory yet he would not take so much as a threed 1. Least he might have beene thought for his owne lucre to have waged that battell 2. He would doe justice to restore the goods to the first owners 3. That the heathen King should have no advantage to thinke Abraham bound unto him Neither would Abraham that any should have the honour and praise of enriching him but onely God of whose blessing hee onely depended Pererius 4. Abraham refused not the gifts which Pharao bestowed upon him Gen. 12.8.16 but he will take nothing of the King of Sodome the reasons may be yeelded to be these 1. There the King gave of his liberality and Abraham could not refuse without suspition here nothing was given but recovered in battell 2. There the King gave of his owne but these goods belonged to all the Sodomites Mercer 3. By that meanes it pleased God that Abraham should be then enriched but Abraham was now rich enough he needed no such helps 4. Here Abraham might have beene thought if he had taken any thing to himselfe of a covetous minde to have pursued the enemies and so God should not have had the honour of the victorie but here was no such feare 5. The King of Sodome and his people were ordained for a greater destruction and therefore God would not that Abraham should take any thing which was accursed But Pharao received mercy of God thus the case was much different betweene the gifts of the one and the other 6. Abraham excepteth those things which the young men had eaten making no mention of the tithe which he had given before because that was taken not out of the King of Sodomes substance but his owne neither doth he prejudice the other three by his example but that they notwithstanding might take their parts Muscul. 4. Places of doctrine 1. Doct. Of the custome of paying of tithes Vers. 10. GIve him tithe c. We see how ancient this custome of paying tithe to the Priests and Ministers is It was practised before the Law as appeareth here by the example of Abraham and the vow of Iacob Genes 28. yea such was the equity of it that from the Hebrewes the Gentiles borrowed that use the Romans paid tithes of their goods to Hercules Plinie writeth that the Arabians pay tithe of their incense to their God Sabis and that it is not lawfull before that be done to buy or sell. Xenophon also sheweth that they which had gotten the victory did use to pay tithes to their Gods of the spoile of their enemie Perer. 2. Doct. Of the lawfulnesse of an Oath Vers. 21· I Have lift up my hand c. In that Abraham doubted not to take an oath wee see the lawfulnesse thereof that it is not denied unto a Christian to sweare when he is lawfully called thereunto contrary to the phantasticall doctrine of the Anabaptists that simply condemne the use of an oath but Moses saith Thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 3. Doct. God onely the possessor and true owner of the earth Vers. 22. POssessor of heaven and earth c. Philo noteth hereupon that no mortall man is properly possessor or true Lord of the earth But that both the heaven and earth are the Lords possession and we are but tenants at the Lords pleasure as the Lord himselfe saith The land shall not be sold to be cut off for the land is mine and ye are but sojourners and strangers with me Levit. 29.23 Whereupon he enforceth Ius possessionis omnium rerum ad Deum pertinere usum solum ad creaturam that the right of possession of all things belongeth to God the use onely to the creature 5. Places of confutation
they were mine enemies Psal. 139.21 22. 6. Observ. A good Prince preferreth his subjects lives before wealth Vers. 21. GIve me the persons take the goods c. Herein appeareth first the gratitude of the King of Sodome to Abraham that is contented to leave unto him the goods for his great travell Calvin as also this heathen King sheweth one good part of a just Prince that preferreth the life of his subjects before the substance whereas contrariwise a tyrant esteemeth nothing of mens lives in respect of his covetous desire Perer. as Ahab contrived Naboths death to have his Vineyard CHAP. XV. The Method THis Chapter hath two parts containing two ample and large promises made by the Lord unto Abraham the first is as touching his seed vers 1. to vers 8. The second of the inheritance of his seed vers 8. to the end In the first part there is set forth 1. on Gods behalfe the promise 2. On Abrahams behalfe beleefe vers 6. In the first there is the cause Gods goodnesse towards Abraham vers 1. Then the promise of his seed both to bee of his body which is amplified by the contrary that not Eleazar but one of his owne bowels should bee his heire vers 2 3 4. then the number thereof to be as the starres in multitude In the second part 1. there is the promise in generall for the inheriting of the land vers 7. in particular after what time namely 400. yeares captivity 13. to 17. what Countrey vers 18. to 21. 2. The ratifying of the promise by certaine symbols where we have the prescription of the signes and ceremonies to be used vers 9. the preparing of them by Abraham vers 10 11 12. the application or confirmation it selfe vers 17. God causeth a smoking furnace to passe betweene the peeces c. 2. The divers readings v. 1. In prophesie C. in vision caet I will protect thee H.S. my word is the strength C. I am thy buckler caet v. 2. The sonne of the Steward of my house H. the sonne of the Steward which is in my house C.P. the sonne of Messech borne in my house S. the Steward of mine house G. the childe of the Stewardship of my house B. he to whom I shall leave my house T. meshek a Steward or one that is left and so v. 3. he calleth him the sonne of his house that is borne in his house v. 6. beleeved in the word of the Lord. C. beleeved in the Lord caet v. 7. out of the region of the Chaldees S. from Vr of the Chaldees caet Vrh. signifieth a valley v. 8. O Lord God H.C.P.G.B. O Lord God governour S. Lord Iehovah T. heb Adonai Iehova v. 9. Take unto me H.S. take me G. take B.P. take and offer C.T. heb Lathak take three heiferâ— C. of threâ—â— yeare old caet a dove H.S. a young pigeon B.G. sonne of a pigeon C. the chickin of a pigeon T. gozal a pigeon v. 11. he sate with them S. he drave them away caet nashab to blow away v. 12. an ecstasis or trance S. a heavy sleepe fell upon Abraham caet v. 17. a flame was made S. a darke mist. H.C. twilight B. darke night T. there was darkenesse gâ—atah darknesse night v. 20 giants C.B. Rephanu caeter 3. The Explanation of doubts QVEST. I. How God appeared in vision Vers. 1. THe word of the Lord came to Abraham in a vision c. 1. This vision was neither in the night as the Sept. in some translations read for Abrahams faith is here approved v. 6. but men being asleepe cannot shew their faith Cajetan 2. neither was it by secret inspiration as the interlineary glosse for here divers speeches passe betweene God and Abraham 3. Neither was this vision by an Angell as Oleaster Tostatus for he is called Jehova which name is not given to Angels 4. But this vision was in the day as the Lord used to speake to the Prophets Ramban Chald. and the Lord did produce his conference untill the evening vers 17. when the starres appeared Iun. And God for the better strengthening of Abrahams faith did to his word adjoyne some visible signe of his glory Oecolam 5. And this is the fourth time that God had appeared to Abraham twice in the 12. chapter v. 1.7 againe c. 13 14. and now in this place QVEST. II. How God is said to be Abrahams reward I Am thy buckler c. 1. Two things doe cause feare when either wee are afraid of some evill to happen to vs or that some good which wee desire should bee with-holden from us God biddeth Abraham to feare none of these for hee was both his buckler to keepe him from evill and his great reward to give him all good things Per. 2. Some thinke that Abraham feared lest he had committed some sinne in shedding of bloud in the late battell some lest the enemies might gather their strength againe and come upon him afresh some lest the Cananites might envy him because of his strength some lest this victorie might stand for his reward which God promised But it appeareth that none of these things were the cause of Abrahams feare but he was solicitous and carefull for his succession and might somewhat waver concerning the promise made to his seed because hee had yet no childe Mercer 3. Where he saith I am thy reward it is not to be understood causally and to be referred onely to those temporall rewards which are promised afterward as Cajetane and Mercerus consenting to the hebrewes but substantially of the reward also of everlasting felicitie which was laid up for Abraham with God Iun. 4. So that here God promiseth the two greatest blessings that can bee one in this life of perseverance in that God saith he will be his buckler to protect and preserve him to the end and of eternall felicity in saying I am thine exceeding great reward Perer. QVEST. III. Abraham neither was doubtfull or forgetfull of Gods promise Vers. 2. ABraham said 1 Cajetane well noteth that in other visions Abraham was onely an hearer God the speaker but here Abraham maketh answere to God whereby it appeareth that Abraham did grow in confidence and familiaritie with God 2. Neither doth Abraham complaine that he went childlesse as though he had set light by the Lords liberal offer that he would be his reward but because the spirituall blessing depended of his seed he craveth this as the meanes whereby Gods promise toward him concerning the great reward should be effected Calvin 2. Neither did Abraham doubt or was forgetfull of Gods promise that he would give him seed and unto his seed that land Gen. 13.15 But as yet it was not expressed unto him whether his seed should come out of his owne bowels as here the Lord first promiseth or it might bee a seed or sonne adopted as here hee supposeth that this Eleazer should be his heire sic Eucher Rupert 4. Or that
in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
for the better if our sinnes let not and I hope to use the saying of Moses that their eyes shall looke till they fall out of their heads Deuter 28.32 before that shall befall us which they have so long desired True it is that this land aboundeth with many sins which God grant may be purged from among us but we trust that God will chastise us as a loving father with his owne hands and not give us over to bee punished of a nation more wicked than our selves though we are great offenders yet not as the Amorites an uncircumcised nation but as the Israelites the Lords owne people It is therefore great presumption in this popish writer to sit in Gods place to make them Amorites that are no Amorites and to threaten judgement where the Lord purposeth to blesse Ambrose upon those words in the Psalme 119.106 I have sworne and will performe thus writeth Noli usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem c. let this example bee no warrant unto thee to take an oath unlesse you had power to keepe an oath so this prophecy against the Amorites can be no ground to the Frier of such false application unlesse he were appointed to be Gods Minister for the execution CHAP. XVI 1. The Method and parts THis Chapter hath two parts the giving of Hagar by Sarai to Abraham from v. 1. to 5. the sequele thereof from thence to the end In the first part 1. There is the cause that moved Sarai to give Hagar on her part because she had no children v. 1. on Hagars part shee hoped to have a childe by her v. 2. 2. The manner is expressed how Hagar was given and when v. 3. 3. The effects and fruits Hagar is conceived with childe v. 4. Secondly the sequele of this marriage is first the departure and flying away of Hagar v. 5. to 7. then her returne with the occasion thereof Hagar flyeth because Sarai corrected her this she did by Abrahams leave Abraham gave leave because Sarai complained because Hagar despised her v. 4 5. In Hagars returne 1. the Angell biddeth her goe and humble her selfe to her mistresse v. 8 9. 2. the Angell prophesieth of the number of her seed v. 10. of the name of her sonne v. 11. his quality and condition v. 12. 3. Agars thankfulnesse and obedience is expressed ver 13 14. 4. the accomplishment of the prophecie concerning the birth and name of her sonne 2. The difference of translations v. 3. she tooke Agar the Egyptian H. then Sarai Abrahams wife tooke Hagar caet v. 5. thou doest me wrong H.S.B.G. I have judgement against you C. the injury done to me be upon you Tr. mine injury is upon thee P. heb It is more like that Sarai maketh Abraham the cause of her wrong because he corrected no Hagars male pertnesse than that she wished evill unto him v. 7. which is in the way toward Sur in the wildernesse H. which is in the way Agara C. which is in the way to Sur. caet the Sept. have not this clause v. 11. The Lord hath received thy prayer C. marked thine affliction T.P. heard thy tribulation caet 12. His hand against every man and every mans hand against him caet but the Chalde hath he shall stand in need of all men and all men of him 13. I have seene the things behind him that seeth me H.P. I have seene him face to face that seeth mee S. I have looked after him that seeth me B.G. I doe see after him that seeth me Tr. that is I have seene God and live 14. Betweene Recam and Agara C. Cades and Bered 3. The explanation of doubts QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct Vers. 2. I Pray thee goe in unto my maid c. 1. It is most like that this Agar as Philo noteth though by nation an Egyptian yet in religion was of Abrahams faith for he would not be unequally yoked with one of a divers faith 2. It is also probable that seeing Abraham did goe in unto her only for procreation that after she conceived hee did no more company with her as Philo also observeth lib. de Abraham 3. But it is unlike that Sarai gave this counsell to Abraham to take her maid by Gods instinct as Iosephus thinketh for God would not goe against his owne ordinance they two shall bee one flesh Gen. 2.4 Neither did Sarai this so much for desire of procreation and to try as Chrysostome conjectureth whether the cause of sterility were in her or her husband but chiefly in regard of the blessing which was promised to Abrahams seed in which respect her fault is somewhat excused yet it cannot be defended because she faileth in the meanes 5. Neither is it like that this Hagar was Pharao his daughter as some of the Hebrewes but some of the maids rather of Pharao his house that were given to Sarai Gen. 12.16 QVEST. II. Why ten yeares of Abrahams dwelling are mentioned 3. THen Sarai tooke Hagar c. after Abraham had dwelled ten yeares c. 1. Plutarke hath the like story of Stratonica that being barren gave unto Dejotarus her husband Electra by whom he had children thus the heathen were readie to imitate the infirmities of holy men and women but not to follow their vertues 2. Mention is here made of tenne yeares not because this time is set as the Hebrewes imagine for the triall whether the wife is like to be barren or fruitfull for Rebecca was twentie yeares barren neither as Cajetan to shew that Sarai was past hope of children who was now 75. yeare old tenne yeare younger than Abraham but rather as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse did content himselfe with her and his faith toward God that staying thus long after the promise yet despaired not of the performance thereof Perer. QVEST. III. Of Hagars sinnes Saraies faults and Abrahams infirmity Vers. 6. SArai dealt roughly 1. In Hagar divers faults are discovered first her unthankfulnesse and contempt toward her mistresse that had so much honoured her secondly her obstinacy in refusing to be corrected but flying away then her froward mind in taking the way by Sur into Aegypt thinking never to returne Oecolamp and so to play the Apostata from her faith which she learned in Abrahams house 2. Sarai also diversly sheweth her infirmity first her patience in being so much moved at the insolency of her maid then her rashnesse in charging Abraham without cause and wishing God to bee judge against her selfe Musculus thirdly her too great sharpnesse and severity against Hagar as Ambrose noteth which was constrained to escape her hands by flying away immoderatius permissa ultione utitur c. Sarai in her anger doth intemperatâ—ly use the power committed to her lib. 1. de Abraâ— c. 4. so also
2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him as Chrysostome thinketh and some others who make Abrahams and Sarahs laughter all one infidelitate peccavit sanctus Abraham c. Holy Abraham saith he sinned by infidelity and therefore his seed was punished 400. yeares with servitude 6. homil de poenitent The same also is the opinion of Hierome that Abrahams laughing his speech shall Sarah that is ninetie yeare old beare his wish and prayer for Ismael did declare his incredulity lib. 3. cont Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe where he saith Rom. 4.19 alluding to this place He was not weake in faith v. 21. being fully assured that he which had promised was also able to doe it And if Abrahams laughter had proceeded from doubtfulnesse God would not have named Isaack of such laughter in the which name Rasi noteth many mysteries in the letters jod signifieth the ten tentations of Abraham â—sadds the age of Sarah of ninetie yeare cheth the eighth day for circumcision coph an hundred yeares which was Abrahams age 3. Neither did Abraham at the first doubt but afterward was confirmed in the faith which is the opinion of Ioannes Arboreus reported by Pererius for the Apostle doth free Abraham also from all doubting either first or last Rom. 4.20 Neither did hee doubt of the promise of God through unbeleefe 4. Neither is Cajetans conceit to be admitted whereunto Pererius seemeth to subscribe that Abraham doubted not of the truth of Gods promise or of his power but onely he doubted whether the promise were to be taken literally or mystically in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense if he beleeved that God would and could literally and properly make good his word And Saint Paul sheweth that Abraham understood the promise properly and literally when he saith that he considered not his owne body which was now dead being almost an hundred yeare old nor the deadnesse of Sarahs wombe Rom. 4.19 5. Neither yet can I fully consent to Ambrose and Rupertus that doe discharge Abraham of all manner of doubtfulnesse as Ambrose saith that whereas Abraham prayeth for Ismael he did not doubt of Gods promise to receive a sonne by Sarah but desireth that Ismael also may live sic superabundet gratia and so Gods grace might abound the more Rupertus saith that whereas Abraham said shall a sonne be borne to him that is an hundred yeare old Non dubitando dixit sed suam faelicitatem admirando He doubted not in so saying but admiring his owne happinesse for there appeareth some difficulty and hesitation in Abrahams speech seeing hee objecteth with himselfe the same thing which Sarah did shall a childe bee borne to him that is an hundred yeare old as Sarah said shall I certainly beare a childe that am old Gen. 19.13 though Abraham yeelded not to this objection as Sarah did neither shewed so great weaknesse in doubting and therefore was not reproved as Sarah was 6. Wherefore the best solution is that these objections and doubts in Abraham proceeded not from want of faith but Abraham feeling in himselfe a sight betweene faith and carnall sense striveth against humane reason and overcommeth these motions at the first and so was strengthened as the Apostle saith in the faith and his faith was thereby made more glorious Calvin There was then in Abraham a strife betweene his naturall reason which wondred that he at an hundred yeare should have a sonne of Sarah and his faith which beleeved that God was able to doe it yet in this cogitation he remained not long his faith prevailed QVEST. XIII Whether Abraham were circumcised first or last Vers. 23. THen Abraham tooke Ismael c. 1. It is questioned whether Abraham were circumcised first to give good example or last which I thinke rather with the Hebrewes because Abraham had beene unfit by reason of his cutting to circumcise others but it is certaine he beganne first with his owne sonne Ismael to make the other more willing 2. Abraham alone could not circumcise all his family therefore it is like that thereto be used the helpe of others as the Jewes to this day use Chirurgians which are skilfull in cutting to circumcise their children 3. Abraham the same day doth circumcise his family to testifie to the world that he was not ashamed of the badge of his profession and to shew his prompt obedience in not deferring the commandement whereupon to this day the Jewes circumcise in the day not in the night Mercer 4. Places of doctrine 1. Doct. Our faith must rest onely upon Gods words Vers. 4. BEhold I make my covenant c. Wee learne that our faith must depend onely upon Gods word as here the Lord would have Abraham to consider who it was that made this covenant with him behold I c. We must not then greatly regard what man saith but the word of God must be our warrant As our Saviour maketh this opposition You have heard that it was said to you of old time c. but I say unto you Mat. 5.27 sic Calvin 2. Doct. the Sacraments called by the name of the things Vers. 10. THis is my covenant That is the signe of my covenant so the Sacraments are called by the name of the things which they represent because they are not naked and bare signes but doe verily seale unto us the promise of God In the same sense and by the like figure called metonymiâ— doth our Saviour call the bread his body saying This is my body whereof it was a figure onely and representation Mercer 3. Doct. Difference betweene externall and internall calling in the Church Vers. 7. I Will establish my covenant betweene me and thee and thy feed after thee in their generations c. All then that were of Abrahams seed by Isaack did belong to the externall covenant and Church of God and therefore are called in generall by our Saviour the children of the Kingdome yet the covenant of grace appertained onely to those that received it by faith and so were the children of faithfull Abraham as Saint Paul saith They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom. 9.8 Calvin 4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants Vers. 12. EVery man-childe of eight dayes old shall be circumcised c. From hence the baptisme of Infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists for as then Infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit so even Infants now being guiltie of originall corruption have need of the Sacraments of regeneration 5. Doct. Gods purpose and promise towards vs should not stay our prayers Vers. 20. COncerning Ismael I
at ten FUrther if it be asked why Abraham beginneth with 50. and endeth at ten and beginneth not rather here first 1. We need not for answer hereunto with Thomas Anglicus picke out a mystery from the numbers who by fifty understandeth such as are perfectly righteous and so by the other lesser numbers the inferiour order of just men for the Scripture useth other proportions to set forth the degrees of righteous men as an 100.60.30 Matth. 13.8 and if this were a good reason Lot should have beene none of the righteous persons because hee was under ten 2. But the other conjecture of the same author is not to bee refused that Abraham will not bee so bold as at the first to entreat that the City might bee saved for tens sake but descendeth by degrees 3. Neither is Tostatus reason good that Abraham is directed of God to descend no lower than ten because hee knew that there were some just men under ten for whose sake yet hee would not spare the City which just men hee thinketh themselves were delivered that God directed Abraham in his prayer is true but not upon any such ground for excepting Lot his wife and two daughters and other righteous men are mentioned to bee delivered nay the Scripture saith all the inhabitants beside of the Cities were destroyed Genes 19.25 and so it is like that all which died in the flames of the Cities were partakers also of their sinnes 4. Neither the 50. first named are to be divided among the 5. Cities 10. to bee found in every City as some of the Hebrewes neither yet in naming the 50. doth Abraham pray onely for Sodome as Aben Ezra but though Sodome bee specially mentioned because it was the mother City of the rest in the which as the greatest City this number was most like to be found yet Abraham intendeth the benefit of all Neither doth Abraham end in ten because he thought there were so many righteous in Lots house he and his wife his 4. daughters and their husbands for Lot had but two daughters and the same unmarried and Abraham hath not respect so much to the safety of Lots family as the preservation of the whole City neither yet because fewer than ten as Noe with the rest that made eight could not deliver that generation neither doth hee stay at ten as though God for a lesse number of just men will not spare a City for as sometime for more than 5000. God will not suspend his judgements as Samaria and Israel was not spared though God had reserved to himselfe 7. thousand 1 King 19.18 so for fewer than ten God sometime will shew mercy as hee promised to spare Jerusalem if but one righteous man could bee found there Ierem 5.1 Mercer 5. It is therefore more like that Abraham named no lesse proportion than ten lest hee should have been too bold with God as also for this reason because he must either have fallen ten more as in all the other numbers saving one and then there should have beene none at all or else he should have descended by five as in the second instance which number of righteous persons welâ—nie Abraham knew to be in Lots house even foure himselfe his wife and two daughters whose lives being the whole sum of the righteous in Sodome Abraham might thinke a sufficient redemption though hee entreated noâ— for their cause also to have the rest saved QVEST. XVIII Why Abraham maketh no mention of Lot in his prayer FRom hence also we may take the solution of another question how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance whom before by strong hand hee had recovered from captivity Genes 14. 1. Some thinke that Abraham remembred Lot in his prayer but Moses expresseth it not making mention rather of that part of his prayer which might more commend his charity in making request for strangers Pererius 2. Some thinke that Lots deliverance was included in that generall request vers 27. that God would not destroy the righteous with the wicked Muscul. and therefore God is said to have remembred Abraham when hee sent out Lot that is Abrahams intercession Genes 19.29 Luther 3. Some are of opinion that Abraham might have some speciall revelation of Gods purpose for Lot Calvin But it is more like that Abraham relyed upon Gods generall promise I will blesse them that blesse thee and therefore doubted not but that God had a blessing in store for Lot Iunius 4. Places of doctrine 1. Doct. The wicked spared because of the righteous Vers. 26. I Will spare all the place for their sakes God spareth the wicked because of the righteous which either are allied in bloud as Cham was preserved for Noahs sake or joyned in cohabitation as Paul had all the soules given him that were in the same ship Act. 27. or when the righteous are moved in piety and commiseration toward them as at Samuels request the Lord spared the people of Israel 1 Sam. 12.19 Muscul. therefore sapiens est stulti redemptio a wise man is a redemption for a foole and as a Physitian that healeth common diseases as a valiant man that is a defence and muniment to the common wealth Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar who having overcome Antony and taken the City of Alexandria when the Citizens expected nothing else but present destruction the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake a Philosopher of that City whom he used familiarly Perer. ex Plutarch in M. Anton. 2. Doct. Of the divers kinds of intercession and mediation Vers. 23. ABraham drew neare and said Philo noteth three kinds of intercession mediation with God 1. Gods owne goodnesse and mercifull clemency as our Saviour saith my father himselfe loveth you Iohn 16.27 2. The intercession and request of the righteous as S. Iames saith the prayer of faith shall save the sicke c. 5.15 3. The repentance and true humility of the offender that craveth pardon as the prodigall child upon his submission was received to favour Luke 15. 4 But he omitteth the principall intercession of all whereupon the rest are grounded of the which hee was ignorant the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus according as the Apostle saith If any man sinne we have an advocate with the father Iesus Christ the righteous 1 Ioh. 2.1 3. Doct. How Abraham calleth himselfe dust and ashes Vers. 27. I Am but dust and ashes Man may bee foure wayes compared 1. with the bruit beasts and plants in respect of whom man is of a most excellent workmanship being created according to Gods owne image 2. with the starres and celestiall bodies unto whom man is inferiour in regard of his terrene constitution but superiour in his soule 3. with the Angels to whom man in the substance of his soule is but a
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the land
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
shabangh signifieth both seven and with some little alteration of the points to sweare but here Moses deriveth the word from the oath which was taken betweene them although not without relation to the seven lambes given in exchange Vatab. 2. Moses called the place Beersheba that is the well of the oath before v. 14. but that is by anticipation 3. Of this well the City next adioyning was so called Beersheba which was the utmost bound of the land of promise toward the South as Dan was on the north side 4. This Beersheba was one of those Cities that belonged to Simeons lot Iosua 19.2 but because Simeon had their inheritance in the middest of the inheritance of Iudah Iosu. 19.1 Beersheba also is numbred among the Cities of Iudah Iosu. 15.28 QVEST. XIII Why Abraham made a groave Vers. 33. ANd Abraham planted a groave c. 1. To let passe Rupertus allegory who by this groave planted by Abraham in a strange countrey understandeth the Church planted among the Gentiles professing Abrahams faith 2. Abraham planted this groave that it might bee a quiet and solitary place to the which he might betake himselfe for prayer and contemplation Cajetan 3. Some think that this groave was set with all manner of fruitfull trees whither Abraham did use to carry his guests and by the sight thereof to stirre them up to praise God the giver of all good things Tostat. ex Targ. Hierosol 4. It should seeme that the heathen from this godly use of Abraham derived by a corrupt imitation their consecrating of woods and groaves to their Idols and therefore the Israelites were forbidden afterward to doe the like and that this was the fashion of the heathen Pliny testifieth how that severall trees were proper to severall Idols the escule or oake tree to Iupiter the lawrel to Apollo olive to Minerva myrtle tree to Venus poplar to Hercules which abuse was taken up by the idolatrous Israelites they offered incense under the oakes the poplar trees the olive Hosh. 4.13 5. This superstitious use was afterward forbidden the Israelites not for those reasons alleaged by Philo 1. because the temple of God amoenitates non postulat must not be a place of pleasure 2. or because dung and other filth is applyed to the trees to make them grow 3. God will be worshipped in pateâ—â— and open places not in secret and obscure corners For then Abraham would not have worshipped God in a groave if upon these grounds it were unlawfull 4. But the cause of the prohibition was the superstitious practice of the heathen that had abused these things to Idolatry to whom the Lord would not have his people conforme themselves Deut. 12.3 You shall breake downe their pillars and burne downe their groaves with fire c. you shall not so doe unto the Lord your God QVEST. XIV How long Abraham sojourned in the land of the Philistims Vers. 34. ABraham was a stranger in the Philistims land a long season c. 1. Lyranus thinketh with other Hebrewes that Abraham sojourned in this countrey 25. yeares for so old Isaack is supposed to be when Abraham was bid to offer him up in sacrifice for then Abraham dwelt still in Beersheba and somewhat after 2. It is also not unlike that Abrahams time of abode was longer in Beersheba than it was in Hebron in the plaine of Mamre for it was but 25. yeares from Abrahams first comming into Canaan in the 75. yeare of his age to the birth of Isaack in his 100. yeare Lyran. 3. From this time of Isaacks birth beginneth the account of the 400. yeares mentioned Gen. 15.13 Calvin Now whereas S. Paul doth draw this history of Sarah and Hagar Isaack and Ismael to an allegory this place giveth occasion to intreat of and handle the Apostles words and to gather the summe of Pererius and others commentaries upon that Scripture as it is set forth Galat. 4. v. 21. to v. 27. QVEST. XV. How diversly the word Law is taken in the Scripture Vers. 21. TEll me c. doe ye not heare the Law c. 1. Sometime the law is taken for the Scriptures of the old Testament as Ioh. 15.25 a testimony alleaged out of the Psalmes is said to be written in their law 2. Sometime the old Testament is divided into the law and the Prophets Matth. 7.12 3. Sometime the law is taken for all the bookes beside the Prophets and the Psalmes Luk. 24.44 4. The law is taken for the five bookes of Moses as here for Genesis the first booke Perer. QVEST. XVI What it is to be borne after the flesh Vers. 23. HE which was of the servant was borne after the flesh 1. Sometime flesh is taken for the corruptible and mortall state of man in this life so the Apostle saith flesh and bloud cannot inherit the kingdome of God and expounding himselfe hee addeth neither doth corruption inherit incorruption 1 Cor. 15.50 2. It is taken for the sinfull state and condition of the flesh as Rom. 8.8 They that are in the flesh cannot please God 3. It signifieth the nature and state of the flesh Matth 16.17 Flesh and bloud hath not revealed this unto thee that is nothing in the nature of man so in this place Ismael is said to be borne after the flesh that is after the common order and course of humane birth Isaack also was borne by promise that is beside the usuall strength and course of nature he was borne by the power of Gods word and promise of one whose wombe was in a manner dead in respect of her yeares Beza QVEST. XVII Of divers kinds of allegories Vers. 24. WHich things are spokeÌ„ by way of allegory There are three sorts of allegories parables some are altogether feined applied to the matter in hand such are those parables in the Gospel as Luk 10. of the wise steward Matth. 25. of the ten Virgins some allegories consist altogether in borrowed phrases and metaphoricall speeches such as often doe occurre in the reading of the Prophets A third sort there is which are not in words but in the things as the serpent in the wildernesse set up signified Christ Ioh. 3.14 and here Abrahams family is a figure of the Church QVEST. XVIII How the testaments are said to be two THese are the two Testaments c. 1. That is Sarai and Hagar signifie two Testaments as the rocke is said to be Christ 1 Cor. 10.4 2. They are called two Testaments in respect of the divers times and the divers dispensation which in effect and substance were not two for the law was a schoolemaster to bring unto Christ saving that the false teachers that did strive for the ceremonies of the law against the liberty of the Gospell did make them not only divers but contrary Beza 3. A Testament is properly taken for the will of the dead but here in a more generall sense it signifieth a covenant and so is the Greeke word 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Perer. QVEST. XIX How the law held men in Servitude and bondage ONe which is Agar from mount Sinai which gendreth unto bondage 1. The one Testament which was given in Sinai is signified by Hagar which Sinai is out of the limits of the promised land and so are they strangers from the true Jerusalem that are not the children of Abrahams faith Calvin 2. The law is said to beget unto bondage not so much for that under the law all things were wrapped up in mystery and not revealed in such manifest sort as under the Gospel for so they are called servants that know not their masters will Ioh. 15.15 neither for that they were nourished with temporall promises as Abraham sent away the sonnes of Keturah but reserved the inheritance for Isaack But because the law held them in bondage under the hard yoke of ceremonies Act. 15.10 and they were kept in feare by reason of the curse and severe sentence of the law which they transgressed through the weaknesse of the flesh Perer. 3. Yet the law wrought not this effect upon all that lived under the law but only upon those that knew not the right use of the law which was to bring them unto Christ for many were in those times as Augustine saith Ministri veteris Testamenti haeredes novi though Ministers of the old Testament yet heires of the new QVEST. XX. How Agar is said to be mount Sinai Vers. 15. AGar is Sinati a mountaine in Arabia which is the better reading than to say Agar or mount Sinai for here Hagar is the type and mount Sinai which is taken for the law which was there given is that which answereth to the type 1. both because of the name which signifieth as they say the same thing in the Arabian tongue which Sinai doth 2. and the word Arabia signifieth also affliction humility 3. Sinai in respect of the site is without the land of promise 4. And Arabia with the inhabitants therefore lived in a servile state and condition and in this respect chiefly doth Sinai represent the law which bringeth a spirituall bondage Pererius QVEST. XXI How the mount Sinai is said to answer to Ierusalem Which answereth to Ierusalem that now is 1. not bordereth upon or is joyned to Jerusalem as the vulgar Latin and the B translation readeth for the contrarie is evident to him that beholdeth the situation of the countrey 2. neither because the way or journey is continued from Sinai to Jerusalem Aquinas 3. but in respect of the correspondency and similitude because the terrene and earthly Jerusalem retaining still the ceremoniall yoke of the legall ceremonies was held in spirituall bondage and servitude Beza Perer. QVEST. XXII Of Ierusalem that is from above Vers. 26. IErusalem which is above is free the mother of us all c. S. Paul setteth against the old testament and terrene Jerusalem the new testament and heavenly Jerusalem which is described by foure epithites 1. it is said to be from above because Christ the head thereof came from above Iohn 16.28 I came out from the father and because wee must have our conversation in heaven Philip. 3.20 2. It is called Jerusalem which signifieth the vision of peace It is free not with civill and outward freedome for many may be called being servants 1 Cor. 7.21 but it is free both morally in not being a servant or slave to the affections and desires of the flesh and spiritually in casting off all servile feare and celestiall liberty it hath in hope which shall bee an everlasting freedome both of body and soule 4. It is now the mother of us all and fruitfull of many children as Sarah at the first was barren but at the last brought forth Isaack whose seed was promised should be as the sand of the sea so she that was fruitfull the old Synagogue is now barren she that was barren the Church of God is now fruitful among the Gentiles according to that saying of Anna 1 Sam. 2.5 The barren hath borne many and she that had many children is feeble QVEST. XXIII Wherein Ismael resembleth carnall professors Vers. 28. THerefore brethren wee are after the manner of Isaack This then is the application which the Apostle maketh of this allegory 1. they which make account to be justified by the ceremonies or workes of the law are like unto Ismael borne of the bond-woman after the flesh they which belonged unto the faith of Christ are the childreÌ„ of promise by grace 2. As Ismael born of the bond woman persecuted Isaack so they which either live or teach after the flesh doe now persecute the servants of God as the Pharisies did the Apostles the Pseudocatholikes the professors of the Gospell 3. As the servant with her sonne were cast out for mocking of Isaack so the Jewes for deriding of Christ are cast out of the land of promise and so many as beleeve not in Christ whom they crucified are deprived also of the celestiall Canaan Perer. 4. Augustine further fitly expresseth this comparison betweene the carnall and spirituall Israelites by the history of Ionah resembling the Jewes envying the calling of the Gentiles to Ionah angry for the saving of Ninivie the ceremonies and carnall rites to the gourd that shadowed but for a time Christ to the worme that smote the gourd and removed the ceremonies bringing in true righteousnesse and everlasting comfort and refreshing 4. Places of doctrine 1. Doct. Christians may have their plentifull feasts so they take heed of excesse Vers. 8. ABraham made a great feast This feast was more than ordinary at the which some say Sem and Heber and King Abimelech were present but of the first two guests no likelihood because no mention is made of them afterward of Abimelechs presence there is more probability Muscul. Howsoever in that Abraham maketh such great preparation for this feast we learne that it is lawfull for Christians to have their solemne and joyfull feasts and meetings so that they take heed of excesse and that the creatures of God may not only be used for necessity but in plenty and alacrity so there be no sâ—perfluity Calvin For as bread was given for mans sustenance so wine is ordained to make the heart cheerfull Psal. 104.14 2. Doct. God is otherwise with his elect otherwise with men of the world Vers. 20. GOd was with the child and he grew God was with Ismael by his generall providence 〈◊〉 care in that he grew up thrived in the world and prospered but there is a more 〈◊〉 grace and favour toward the elect as our Saviour promiseth to be with his till the end of the world Matth. 28.20 and in this sense S. Paul saith God is the Saviour of all men but especially of them which beleeve 1 Tim. 4.10 3. Doct. Children ought not to contract marriage without the consent of their parents Vers. 21. HIs mother tooke him a wife out of the land of Aegypt This sheweth
kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald. 4.
Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life as
Origen hom 8. Genes The Apostle only saith that he considered that God was able to raise him up even from the dead but that God would doe it so presently he knew not neither had it beene such a triall of his faith to sacrifice his sonne if hee had beene sure that his sonne should in that instant have beene restored againe to life 6. I thinke rather that Abraham being generally by faith assured of Gods power yet was ignorant in this particular what would fall out and therefore spake as a man amazed and astonished and yet ignorantly prophesied Prophetavit quod ignoravit Ambr. Iun. QVEST. XI Of Abrahams constancy and Isaacks obedience Vers. 7. MY Father c. 1. Abrahams setled constancy appeareth that notwithstanding these amiable words of his sonne yet cannot be turned from his purpose nomina vâ—tae solent operarigratiam non ministerium necis words of life as to call father sonne doe insinnuate grace and savour they minister occasion of death 2. Isaacks obedience is commended who willingly submitteth himselfe 1. beeing now 25 yeares old and so strong enough to resist his old and weake father yet he yeeldeth himselfe Calvin 2. He was bound not that his resistance should be feared but least any involuntarie motion by the pangs of death might have beene procured Perer. 3. his willingnesse further appeareth in that Isaack maketh no request for his life nemo rogat nemo se excusat neither he entreateth nor his father excuseth this fact Poets doe fable how Iphigenia Agamemnons daughter was sacrificed to the gods for the safety of the whole armie but here we have a true stistory 4. It is most like that Abraham had before declared Gods commandement unto Isaack to the which hee was obedient Iosephus proceedeth further to shew what the communication was betweene them but whence knoweth he that it is out of doubt that Isaack was made acquainted with Gods counsell wherewith hee rested contented Luther QVEST. XII Why the Lord would not have Isaack offered up in sacrifice though he so commanded for the triall of Abrahams faith Vers. 11. THe Angell of the Lord called to him 1. I will omit here to make any long mention of the fables of the Hebrewes how that Sathan appeared in the shape of an old man to Abraham and againe to Sarah and in the likenesse of a young man to Isaack to draw them from obedience to Gods commandement but he prevailed not Muscul. 2. The heathen also by their poeticall fictions 〈◊〉 obscured the credit and truth of this history for as the Angell of God appeared in this last and extreme point to Abraham so they have also counterfeited the apparition of their gods in extreme perils Calvin 3. Thus it pleased God that although Abrahams faith was tried with this hard Commandement that it should not be performed 1. for his owne glory sake lest that Abrahams God might have beene traduced among the heathen as a lover of humane bloud 2. for Abrahams sakes that the Lord might more amply reward him for his faithfull obedience 3. for our sakes that we might have the example of faithfull Abraham to follow 4. and for the generall instruction of Christians that this might bee a lively figure unto them of the sacrifice of Christ both of Gods love in giving him to dye for the world and his obedience in humbling himselfe to the altar of the crosse And therefore Ambrose fitly applyeth those words of Abraham v. 8. God will provide him a lamb for a burnt offering to the sacrifice of Christ which was that alia hostia quam Deus pararet that other offering which God would provide lib. 1 de Abrah c. 8. QVEST. XIII How the Lord saith I know now that thou fearest c. Vers. 12. NOw I know c. 1. Not that God is ignorant of any thing or can have any experimentall knowledge of any thing which hee knew not before for all things are naked in his sight 2. Neither as Augustine expoundeth is God said to know quia fecit ut sibi Abraham innotesceret because he made Abraham to be knowne to himselfe qu. Genes 58. for then he should have rather said Now thou thy selfe knowest c. 3. Some doe take it for the knowledge of approbation I have knowne thee that is approved this fact of thine as it is said Psal. 1. The Lord knoweth the way of the righteous Hillary 4. Some referre it to Gods eternall knowledge I have knowne from the beginning that thou shouldest doe this thing but I appointed it to be done only now but this had beene no commendation to Abraham for thus God may be said to know every thing whether commendable or otherwise T. hom Angel 5. Wherefore the Lord speaketh here humanitus after the phrase of man and by a metaphor Iun. and in effect it is nothing else but that Abraham had now declared and testified his faith by his fruitfull obedience Calvin as Chrysostome saith Nunc omnibus declarasti quomodo Deâ—m syncere colas thou hast made manifest to all that thou sincerely worshippest God hom 47. in Gen. QVEST. XIV Why this fact of Abraham is rather ascribed to feare than love Vers. 12. THat thou fearest God It is so said rather than that thou lovest God 1. because the love of God must be joyned with a reverent feare of God serve the Lord with feare Psal. 4. and the love of God bringeth forth a filiall and dutifull feare as the child that loveth his father will also feare him 2. the feare of God is generally taken not for the particular act of feare but for the whole worship of God as Psal. 25.14 The secrets of the Lord is revealed to those that feare him and so feare in this sense comprehendeth also love 3. because Abraham had now forgotten his naturall love and affection toward his sonne because he feared God this act is more properly ascribed to his religious feare Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen NOw concerning the excellency of Abrahams fact whereas the heathen objected the like examples among them to obscure this resolution of Abraham as how Codrus of Athens offered himselfe for his people and one Idomeneus King of Creet as he came from the battell of Troy being in a great tempest upon the sea did vow unto Neptune the first thing which came forth to meet him which was his sonne and so he did Marius is mentioned by Cyril against Iulian that sacrificed his sonne so the Scripture recordeth that inhumane facti of the King of Moab that did offer up his sonne in sacrifice 2 King 4. It shall now appeare what great difference there is between these examples and the fact of Abraham both in the difficulty of the object the readinesse of his affection the end also and purpose of the action 1. Abraham offred up his only sonne whom hee dearely loved being the sonne of his old age a vertuous and obedient sonne
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
the King of Moab by their evill example did sacrifice the King of Edoms son as Burgens for no such thing is expressed in the text 2. Neither was this indignation conceived by the idolatrous Israelites against the rest thinking the King of Moab invincible because of this sacrifice Cajetan for this indignation was kindled not by the Israelites but against them 3. And for the same reason the common exposition seemeth not to be so proper that this indignation and griefe of the Israelites was for the horror and cruelty of this unnaturall fact which they could not endure to behold Tostat. for this indignation or wrath should not have beene against the Israelites but against the King of Moab 4. Therefore it seemeth more agreeable to the text that this wrath was on the Edomites part against the Israelites because it was their quarrell that brought the King of Edom to take part with them against the Moabites upon which occasion this hard hap fell out upon his sonne and upon this division they brake off and left the siege Iunius QUEST XXVI Of Huz Buz Kemuel Chesed the sonnes of Nahor Vers. 21. HVz c. and Buz. Of this Huz was not named the Countrey where Iob dwelt Iob 1.1 but of that Huz rather which was the sonne of Aram Genes 10.22 Hierome 2. Of Buz came the family of the Buzites of the which Elihu was Iob 32.6 3. Kemuel here mentioned was not the father of the Syrians as the Greeke and vulgar Latine read nor yet of Aram Naharaim as Tostatus or Aram Seba as Cajetane for the City of Nahor was in Aram Genes 24.10 This name and Countrey therefore was more ancient than Kemuel Nahors sonne and was rather so called of Aram the sonne of Sem Genes 10.22 4. Neither is Chesed here named the father of the Chaldees which was Abrahams Countrey and could not therefore be founded by his nephew 5. But these sonnes of Nahor were fathers of certaine families in Syria whereof there was some remainder in Constantius Caesars time as may appeare by the names of certaine townes Reman and Buzan remembred by Ammianus Lib. 18. ex Iun. 4. Places of Doctrine 1. Doct. How God is said to tempt Vers. 1. GOd did tempt or prove Abraham c. 1. God is not said here to tempt Abraham metaphoricè metaphorically as he is said to be angry to repent in a figurative speech as Cajetane but God truly and verily tempteth that is proveth and taketh triall of Abrahams faith 2. And God doth it Non ut ipse hominem inveniat sed ut homo se inveniat Not that God need to finde out man but that man may finde out himselfe as Augustine saith 3. God tempteth otherwise than Satan is said to tempt God properly is the author only of good temptations but Satan is the tempter unto evill Evill temptations proceed not from God effective sed permissive by way of action but by way of permission when the Lord withdraweth his sufficient grace and necessary helpe Gods tempting and Satans tempting doe diversly differ 1. In respect of the end Deus tâ—ntat ut doceat Diabolus ut decipiat God tempteth to teach the Devill to deceive as Augustine saith 2. In respect of the persons God tempteth onely the good to make their faith and obedience knowne sometimes the weake are tried that after they have fallen they may repent and be restored sometimes the strong that they may be more and more confirmed But the devill tempteth both good and bad the good to bring them into evill the bad that they forsake not evill 3. The object of good and evill temptations are divers good temptations are especially seene in outward things as in poverty sicknesse persecution and such like evill temptations are exercised in spirituall and inward evils as in evill suggestions ungodly thoughts stirring to evill desires and provoking to sinne Perer. 2. Doct. The grave motions of the spirit of God differ from the furious fansies of those led with an evill spirit Vers. 4. THen the third day c. We see a manifest difference betweene the furious and sudden motions of those which are possessed with an evill spirit such as Saul had who in his rage all at once cast a javelin at his sonne Ionathan to have killed him 1. Sam. 20.33 and the deliberate actions of those which are guided by the good spirit of God as here Abraham not suddenly is moved to sacrifice his son but after three dayes journey having thorowly advised upon it he obediently yeeldeth himselfe to Gods commandement 3. Doct. The obedience of the will is accepted of God for the deed Vers. 12. SEeing for my sake thou hast not spared thine onely sonne God accepteth the resolute purpose and will of Abraham for the done deed An obedient will then is accepted before God as the worke it selfe as the Apostle saith If first there be a willing minde God accepteth it according to that a man hath not according to that he hath not 2 Cor. 8.12 Muscul. 5. Places of confutation 1. Confut. By faith we are assured of our justification Vers. 12. I Know that thou fearest God It is confessed by our adversaries that Abraham at this time was certaine that he was in the state of grace but because it is their opinion that we cannot by faith ordinarily be assured of remission of sinnes they have framed divers answers to this place 1. Thomas Aquinas saith that this assurance that Abraham had was a particular experimentall knowledge that in this worke he feared God Thom. 1.2 qu. 112. ar 3. Cont. Abraham not onely in this particular was assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promise c. but was strengthened in the faith Rom. 4.20 And this is that which our Saviour saith That Abraham desired to see his day he saw it and rejoyced Ioh. 8.56 His assurance which he had of salvation in the Messiah procured unto him this great joy 2. The same Thomas saith Abraham illud cognovit per specialem Dei revelationem That Abraham knew this that he was in the state of grace by Gods speciall revelation Contra. This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4.20 3. Pererius answereth that this revelation was made to the Patriarks in the old Testament and the Apostles in the new which were as it were the founders of the people of God 10. disput in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference betweene the Patriarks and other beleevers as he saith Now it is not written for him onely that it was imputed to him for righteousnesse but also for us c. Rom. 4.23 And the Apostle saith That a crowne of righteousnesse was not onely
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
into Mesopotamia H.S.B. Aram Naharaim G.P. Syria betweene the flouds T. v. 13. Behold I stood c. S. I stand cater v. 14. Till they leave drinking S. the rest have not this clause v. 15. Before he had left speaking in his minde S. within himselfe H. before he had left speaking caeter v. 22. He put a jewell upon her nose T. an abillement G. he tooke a golden earing caet heb nezem a jewell an earing two earings of the weight of a drachma or halfe a sickle S. weighing two sicles H. a sicle C. halfe a sicle B.G.P.T. beehang halfe c. v. 23. Water to wash the feet of the Camels and the men H. to wash his feet and the mens that came with him caet v. 33. And they set before him bread to eat S. bread was set in his sight H. they set mans meat before him C.B.G. they set before him to eat T. he v. 41. Free from this oath B.G. from the curse cat alah to sweare to curse v. 40. The Lord to whom I am pleasing S. in whose sight I serve C. walke caeter v. 43. The daughters of the men of the City came forth to draw water S. a virgin commeth forth to draw water caeter v. 47. I put an earing about her S. I hanged an earing upon her face C.H.B. an abiliment upon her face G. upon her nose T.P. aph the nose the face v. 50. We cannot beside his pleasure speake any thing with thee H. speake either evill or good caet v. 54. They tarried there H. they slept S.C. they tarried all night caet lun to lodge all night 55. About ten moneths C. ten dayes cat jamim 57. Let us know her minde H. heare what she saith C. aske of her mouth caet 59. Her substance S. her nurse caet menecheth a nurse of jannach to give sucke v. 61. Making haste he returned to his master He tooke Rebecca and departed cat v. 62. Isaack walked by the desart neare to the Well of vision S. came from the Well where the Angell of life had appeared C. the Well of the living and seeing not H.B. from Beer lahairo G. the Well of Lahairo Tr. P. v. 63. To meditate H. to be exercised S. to pray cat suach to meditate to pray v. 67. Isaack entred into the house of his mother S. brought her into the tent of Sarah his mother caeter And he saw and beheld her works were right as the works of Sarah his mother C. this clause is not in the Hebrew 67. He loved her so much that he tempered the griefe which hapned by the death of his mother H. Isaack comforted himselfe after the death of his mother 3. The explanation of doubtfull questions QUEST I. Why Abraham is said to be old Vers. 1. NOw Abraham was old 1. Neither is the conjecture of some Hebrewes to be received that thinke because Abraham was said to be old at an hundred yeares Gen. 18.11 that even then Abraham gave this charge to his servant to provide Isaack a wife but he deferred the execution of it till now when Isaack was of ripe yeares for it is evident vers 10. that the execution of this charge followed immediately upon the giving thereof Mercer 2. Neither need we with Rupertus to make an allegorie of Abrahams old age that he is said to be old perfectione fidei in the perfection of faith but he is called old and the first so named in Scripture not in respect of those long lived Patriarks but in comparison of that age wherein he lived 3. Abraham was now 140. yeares old not 137. as Lyppoman conjectureth for Isaack was now 40. yeares old when he married Rebecca Gen. 25.20 who was borne when Abraham was in his hundred yeare Perer. QUEST II. Wherein Abraham was so exceedingly blessed THe Lord had blessed Abraham in all things c. The word is bacol which some of the Hebrewes dreame to have beene Abrahams daughter but this is great boldnesse to affirme that which the Scripture is silent in and if Abraham had received a daughter by Sarah as well as a sonne he would have beene no lesse carefull to have bestowed her in marriage than he was for Isaack Mercer 2. Abraham was principally blessed in foure things in his old age vers 1. in his great substance vers 35. in his issue vers 16. and in the victory of his enemies Perer. QUEST III. Why Abraham sendeth his servant and who his servant was Vers. 2. ABraham said to the eldest servant of his house c. 1. This servant is thought to be Eliezar of Damascus which had the government of his house of whom mention was made before chap. 15. 2. Who is thought being now very old to have come with Abraham into the land of Canaan 65. yeares before and to have knowne all Abrahams kindâ—ed Cajetan 3. Abraham sendeth not Isaack who then of 40. yeares might be judged as one of 25. now lest the Canaanites might have abused his flexible youth and therefore he committeth this businesse to his grave and prudent servant QUEST IV. Of the putting the hand under the thigh Vers. 2. PVt now thy hand under my thigh 1. This was neither the generall custome of those times as Chrysostome thinketh for neither Abimelech with Abraham Gen. 20. nor afterwards with Isaack Gen. 26. and Laban with Iacob making a covenant Gen. 32. and one swearing to another doe use this ceremonie which sheweth it to have beene no generall custome 2. Neither was this custome derived from the Indians as Aben Ezra who in honour of Bacchus who is fabled to have come forth of Iupiters thigh and for reverence unto the instruments of generation which they worshipped under the name of Priapus did use in taking of an oath to put their hand under the thigh for neither Abraham would have imitated such an idolatrous usage and Dionysius called Bacchus is found to have beene long after Abraham in the time of Iosua 3. Neither is it sufficient to say that this manner was used to signifie the firmnesse of an oath because the thighs are as the pillars of the body Oleaster for the strength of man as well consisteth in his armes and legges 4. Nor yet was this a token of subjection onely and superiority for Ioseph a Prince in Egypt putteth his hand under his fathers thigh Gen. 47.29 5. But either we must say with Hierome that this usage was retained for the honour of circumcision which was performed in the parts next adjoyning 6. Or with Ambrose and Augustine we understand a mystery in this ceremony because Christ was to come in that flesh Quae de illa femore propaganda erat Which should be propagated out of that thigh QUEST V. Of the divers kindes of adjuring Vers. 3. I Will make thee sweare or adjure thee c. This word to adjure one is taken two waves in Scripture either actively when we by the reverence of the divine Majestie
to have children by as Abraham did Hagar 1. Not as the Hebrewes imagine because he was consecrate unto God in mount Moriah and therefore could not be twice married for the Priests were consecrate unto God and yet second marriage was not prohibited unto them 2. But it is like that Abraham who expected the promised seed 25. yeares taught Isaack with like patience to wait upon God 3. And Abraham himselfe might shew some dislike of his forwardnesse in taking Hagar Mercer 4. And beside the case herein was unlike because Rebeckah made no such offer to Isaack of another to beare in her stead as Sarah did to Abraham Perer. 5. And notwithstanding that Isaack onely had Rebeckah Abraham two other beside Sarah he is not to be simply preferred before Abraham for as Augustine well determineth this question Non ex bonis singulis inter se homines comparari debere sed in unoquâ—que consideranda sunt universa c. that men must not be compared together in particular gifts but all must be considered together that although herein Isaack exceeded Abraham yet he in measure of faith and obedience did goe beyond him QUEST XXVIII Whether Gods purpose is furthered by prayers THe Lord was intreated of him and Rebeckah conceived Although the Lord promised to multiplie Abrahams seed by Isaack and that Iacob was predestinate of God and therefore Gods purpose could not but stand yet here it seemeth to be effected by Isaacks prayers that Rebeckah should conceive because Isaack had no certaine promise whether by Rebeckah or at what time he should be increased For answer hereunto 1. We say not with Thom. Angl. that Gods counsell and predestination is conditionall Deus non praedestinat talia absolute sed sub congruis conditionibus God doth not predestinate such things absolutely but under certaine conditions For Gods purpose of election and predestination is without any condition as the Apostle saith That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9.11 Gods election standeth not by any condition in him that is called but by the will of the caller 2. Neither doe we thinke praedestinationem sanctorum praecibus juvariposse quoad effectum licet impediri non possit that Gods predestination can be helped in respect of the effect by the prayers of the Saints though it cannot be hindred which is the opinion of Thomas Aquinas 1. par qu. 23. ar 8. for the Apostle saith Who was his counseller or who gave unto him first and he shall be recompenced Rom. 11.35 As neither God was assisted in his eternall counsell neither can he be helped in the execution thereof 3. Nor yet doe we allow that saying of Gregorie that God so predestinates eternall life ut postulando mereantur accipere that yet it may be merited by prayer and as Aquine speaketh that God doth creaturis dignitatem causalitatis communicare that God doth communicate to creatures the digniâ—ie of being causes for the Apostle calleth it election of grace and if it be of grace it is no more of workes Rom. 11.6 therefore workes as causes cannot be subordinate to election of grace 4. Yet seeing as God hath predestinated the end so he hath ordained the meanes and way leading thereunto therefore by faith prayer hope patience the elect are brought to be partakers of the happy end not as causes procuring the same but as meanes to assure them thereof for these are fruits of our election as the Apostle saith He hath chosen us in him before the foundation of the world that wee should be holy Eph 1.4 So Ambrose upon these words of the Apostle who hath saved us c. not according to our workes but according to his owne purpose and grace 2. Tim. 1.9 thus inferreth Quomodo redint egraretur praedestinavit quo tempore per quos qua ratione salvari possunt ut neque merito suo qui salvantur neque hoâ—um per quos vocantur sed Dei gratia istud donum praestari videatur per fidem Christi God hath predestinate how a man should be restored at what time by whom and what meanes he should be saved that neither by their merit that are saved nor theirs by whom they are called but by Gods grace this gift is bestowed through faith in Christ. So in this place Isaacks prayer is not the condition cause or helpe of Rebeckahs conceiving but even Isaacks prayer was as wel preordained of God as Rebecahs bearing God appointed that Isaack should pray and that Rebeccah thereupon should conceive and as Gods purpose for the conception of Rebeccah could not be altered so also Gods prescience concerning the stirring up of Isaack to pray to the same end could not be deceived QUEST XXIX How the children strove together in the wombe Vers. 22. THe children strove together c. 1. They did not exultare leape as Ambrose readeth nor gastire skip as Augustine oâ— Iudene play as Hierome but the word signifieth to beat one upon another as is shewed be side upon 2. Which motion was neither naturall as Aristotle saith that male children doe strive in the right 〈◊〉 the 〈◊〉 day the female in the left in the 90. day de histor animal lib. 7. c. 3.4 Neither was this 〈◊〉 voluntary non 〈…〉 scientia cerrandi they strove not together as having any skill to 〈◊〉 Rupert But 〈…〉 was extraordinary both because Rebeccah was so affected with the strangenesse of it Calvin as also for that it portended two kinde of people that should one strive against another Perer. QUEST XXX Why Rebeccah saith why am I thus WHy am I thus 1. Not as though she should say cur vivo why live I as Mercer 2. Neither yet she fearing some abortion or miscarrying of the infant wished she had not conceived Muscul. 3. But she doubted whether she had conceived or no or whether it might be otherwise with her Iun. QUEST XXXI How Rebeccah consulted with God Vers. 22. SHee went to aske the Lord. 1. Shee neither tooke a journey for her health sake as Aristotle giveth advice that women with childe desidia non torpeant sed singulis diebus spatium aliquod deos venerandi causa conficiant should not give their bodies to rest but every day should take some journey to visit the gods c. lib. 7. politic c. 16. 2. Neither did she goe to Sem who was dead ten yeares before nor to Hebâ—r who dwelt too farre off as the Hebrewes thinke 3. Neither yet was there any Priest to whom she should resort as Chrysost. 4. Not yet need she goe to any Prophet as Oleaster her husband being a Prophet 5. Nor yet is it like she went to Melchisedeck to Mount Moria as Eusch. Gennad which was too far a journey of three daies at the least Gen. 22.4 for a woman great with childe to take in hand and if Sem were Melchisedeck he was not then alive 6. Neither need she goe to any
dead otherwise he should have beene constrained also to have sojourned for the famine and Isaack was now toward an hundred yeare old seeing he was 60. at Esaus birth who in the end of this chapter at forty taketh a wife Perer. 4. Isaack went to Gerar thinking not there to stay but to goe downe to Aegypt if the Lord had not otherwise charged him for Egypt by reason of the over-flowing of Nilus which made the ground both fat and moist was very fruitfull and fertile Pererius QVEST. II. How and when God appeared to Isaack Vers. 2. FOr the Lord appeared unto him c. 1. Some think that God appeared unto him not by dreame because it is not expressed but by open vision as Cajetan but it skilleth not how God appeared certaine it is that he had a vision 2. The Lord appeared not so often to Isaack as to Abraham because the promises were to be but renewed and confirmed to him Mercer 3. It seemeth that this vision was shewed to Isaack before he tooke his journey and purposed to goe into Aegypt and that the Lord at the first named not the place where he would have him stay but onely in generall abide in the land which I shall shew thee as the Lord said to Abraham Genes 12.1 and that herein he had some particular direction afterward so that the first verse is set downe by way of anticipation Mercer QUEST III. Why the Lord would not have Abraham goe downe into Aegypt Vers. 2. GOe not downe to Aegypt 1. Isaack is forbidden to goe downe to Aegypt not because he was consecrate unto God and therefore was not to goe out of Palestina as the Hebrews for Canaan being now pestered with such wicked inhabitants was no holier than other Countries 2. But either the Lord did keepe him from Aegypt lest he might have beene intangled with the pleasures of that countrey Calvin 3. Or corrupted with the vices of the inhabitants Mercer 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt and there be kept in servitude the Lord would not have Isaack prevent that determined captivity for when Abraham sojourned in Aegypt God had not yet revealed so much to Abraham concerning the hard entertainment of his seed which followeth afterward chap. 15. QUEST IV. Of Abrahams obedience and whether it were greater than Isaacks Vers. 5. BEcause that Abraham obeyed my voyce c. 1. Augustine concludeth from hence that Abrahams faith and obedience was greater than Isaacks because all is granted for Abrahams sake lib. 16. de civitat Dei c. 36. Abraham indeed had the priority of faith and obedience and therefore is called the father of the faithfull but to make an unequall comparison of these three Patriarkes whom the Scripture doth consort together Exod. 32.13 remember Abraham Isaack and Iacob thy servants we have no warrant they might be all excellent in their kinde 2. Neither doe wee approve here the Hebrewes collection that Abraham kept all the rites and ceremonies of Moses law before it was given many we grant he observed as the Sabbath offering of sacrifices the difference of cleane and uncleane beasts but not all Mercer 3. The Cabalists curious observations are not here worth the rehearsing who by the ten words of this verse understand the decalogue and by the first word of the verse guechebh which noteth 172. they insinuate the yeares of Abrahams life who all this time from three yeares of his infancy knew and worshipped God and beside they say there are just 172. words in the decalogue 4. Abrahams obedience is expressed in these particulars 1. In keeping Gods ordinances that is his specâ—all Commandements as in leaving his countrey in casting out the bond-woman in sacrificing his sonne 2. By Commandements are understood the precepts of the morall law 3. By statutes or ceremonies circumcision sacrifices and such other rites 4. By lawes the documents of faith and religion wherein he exercised and trained up his houshold Mercerus QUEST V. Why Isaack stayeth in Gerar. Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more barâ—en countrey than Egypt and it is not unlike but that the famine raigned and raged there also yet God stayeth him there that Isaack might have experience of Gods providence who was able even in a land of want to provide for him 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised Mercer 3. This verse is one of the 14. that consisteth only of three words QUEST VI. Isaacks infirmity in causing his wife to dissemble Vers. 7. SHe is my sister c. Isaack falleth into the same infirmity which Abraham twice before committed in giving counsell to his wife to dissemble 1. Neither Abraham nor Isaack can bee excused because they were Prophets and did fore-see what should ensue for all the actions of the Prophets were not propheticall and this had beene to presume of Gods power to faile in the meanes and to trust for deliverance from God 2. Neither doth this excuse Abraham and Isaack here that he would specially provide for his life because of the promised seed for as he beleeved Gods promise so hee needed not to have doubted but that God by lawfull meanes would have preserved his life 3. Neither as Lyranus because the Kings did not take their wives till they had beene a yeare before prepared as we read of the Kings of Persia did Abraham thinke that within a yeares space God would provide for this pompous custome of Kings came in afterward 4. Neither can Isaack be excused as Augustine thinketh because Rebecca was indeed his sister that is his cousen German for in saying she was his sister he denieth her to be his wife 5. Wherefore it must needs be confessed that this was Isaacks weaknesse as Abrahams before not only in his dissimulation which was the more tolerable it tending not to the hurt of any other though not justifiable Mercer But chiefly because he doth as much as in him lieth prostitute his wives chastity and bring her into danger and so Ramban confesseth that Abraham before herein grievously offended But Isaacks offence is greater for that he could not take heed or be warned by domesticall examples Muscul. QUEST VII How Isaack sported with Rebeccah Vers. 1. HE saw Isaack sporting or playing 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife and so they expound that of Ismael Gen. 21.8 where the same word metsachek is used that Ismael sported that is lay with other women thus thinketh Lyranus 2. But it is more like that Isaack used some familiar gesture and signe of love which was comely with his wife but not with his sister and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem to the infirmity of that sex and hee compareth it to the fathers playing with children as Aelianus maketh mention of
Socrates and Agesilaus and Architas Tarentinus how they used to sport and recreate themselves with children lib. 12. de var. histor 3. Augustine further doth allegorize this sporting of Isaack Quid absurdum si Propheta Dei carnale aliquid lusit ut eum caperet affectus uxoris cùm ipsum Dei verbum caro factum sit ut habitaret in nobis What marvell if the Prophet of God did sport carnally to please his wife seeing the word of God became flesh to dwell with us But we need not so farre to fetch allegories the historicall sense is plaine and full enough QUEST VIII Of the great increase that Isaack had of his seed Vers. 12. AFterward Isaack sowed in the land c. 1. Isaack sowed not in any ground of his owne which he had purchased or bought with his money for vers 17. hee removeth and departeth from thence but he hired ground for his present use Calvin Mercer 2. Hee found an hundred measures not in respect of others or so much more than he expected or than that ground was wont to yeeld but an hundred measures for one which hee had sowed Perer. 3. The Septuagint read an hundred of barley mistaking the word for shegnarim signifieth measures or estimation segnaâ—â—â—â— barley Mercer It was therefore wheat which he did sow for the use and sustentation of his family or he had this increase generally in all the graine which hee did sow 4. Forrein writers doe make mention of greater increase Herodotus saith the countrey of the Euhesperiâ—es yeeldeth 100. fold of the Cynipians 300. fold lib. 4. Pliny writeth that in Byzacium in Africa for one bushell of seed they receive 150. of increase ouâ— of the same place the governour sent to Augustus Caesar 400. stalkes which came of one graine lib. 18. c. 10. But these were most fruitfull soyles that gave this increase in seasonable yeares whereas this countrey was barren where Isaack did sow and in the time of famine and therefore this increase was admirable Perer. QUEST IX Of the valley of Gerar where Isaack pitched his tents Vers. 17. ISaack departed and pitched his tents in the valley of Gerar c. 1. Though the word nachal signifieth a valley or brooke yet it is not fitly here translated a brooke as the Latine Translater readeth and Pererius justifieth the same for there was no need to digge wels where the water ran neither is it like these pits were made to containe the water that came downe as Perer. But in digging they searched for water and at the length found a spring vers 19. 2. Neither yet was it a fruitfull valley where Isaack now pitched his tents for then he needed not to have digged so many wels 3. But it is like to have beene a dale thorow the which the hasty raine that fell did run and so by reason of the sand and gravell which was carried downe it seemeth it was a barren plat neglected of the inhabitants wherein Isaack might dwell without envy Muscul. QUEST X. Of the wels of water first digged by Abraham and after by Isaack Vers. 18. ANd Isaack returned and digged c. The meaning is not that Isaack returned to Gerar to dig the wels againe which his father had digged before as both the English translations read for to returne to dig is nothing else but to dig againe as Iunius translateth 2. Neither were these other wels beside those mentioned vers 15. as Ramban Mercer For wee doe not read that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh these were the same wels before mentioned which Abraham had first digged and the Philistims stopped and Isaack renewed them calling them by the same names vers 33. this was done before he came from Gerar and departing thence he diggeth new wels in the dale and calleth them by new names though some thinke he giveth new names upon new occasions to the old wels Calvin Mercer 4. He digged the wels of Abraham againe both for more certainty to find water and the labour was easier and he had better right unto them seeing his father possessed them before 5. Origen allegorizeth this story comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine which the Patriarkes and Prophets had first digged and by the fountaine of living water he understandeth the true sense of the Scripture which we should dig for hom 12. and 13. in Genes 6. The Hebrewes also have devised here divers allegories some by these three wels understanding the three Temples the one built by Salomon destroyed by the Chaldeans the other reedified after the captivity and demolished by the Romans the third they referre to the time of their Messiah when they promise to their nation rehoboth that is roomth and liberty some by the wels renewed by Isaack understand the Proselytes converted to the knowledge of God by Abraham and corrupted by the Philistims whom Isaack againe restoreth ex Mercer But these fabulous allegories are not much to be regarded QUEST XI How the Lord protecteth his and is their peculiar God Vers. 24. THe Lord appeared unto him the same night c. 1. Whether God appeared unto Isaack being awake as Lippoman or asleepe as Tostatus it is not certaine out of the text Isaack had some infallible signe whereby he was assured of Gods presence Mercer 2. The Lord calleth himselfe the God of Abraham as being his peculiar God in respect of Gods speciall care and protection of Abraham and Abrahams singular faith and obedience toward God like as the heathen had their nationall gods which indeed were no gods the Assyrians worshipped Belus the Egyptians Isis the Tyrians Baal the Athenians Minerva the Samians Iuno the Lemnians Vulcan the Romans Quirinus c. But the Lord Creator of heaven and earth is the peculiar God of Abraham and of the faithfull Pererius 3. The Lord promiseth to be with Isaack that is to protect him God protecteth his foure wayes 1. By giving wisdome to foresee and prevent dangers 2. By preventing the occasions and delivering from the imminent perils 3. By repressing the rage of Satan and his ministers 4. By giving strength and patience to endure trouble Perer. QUEST XII Why Abimelech with the rest came to Isaack Vers. 20. THen came Abimelech c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before well nigh 80. yeares but his son bearing the same name Abimelech which signifieth my father the King might be a common name to all the Kings of Gerar and so might Phicol which signifieth the mouth of all bee a title proper to the Captaines of the Army Merc. Muscul. But it is rather like that it was the same Abimelech because of the same chiefe Captaine Phicol who might bee now somewhat above 100. yeares old 2. Ahuzzah was a proper name of one of his chiefe friends not a nowne collective betokening the college or company of
his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning Psal.
was not 〈◊〉 off from the place where Iacob kept his sheep◠whence hee sent for his 〈◊〉 into the 〈◊〉 vers 4. and therefore it could be little lesse than 3. dayes journey from Laban who is 〈◊〉 like for 〈◊〉 haste and expedition to take his journey from the place whither the 〈◊〉 was brought him 3. Though Iacob was six dayes journey before Laban he might well overtake him in seven dayes 〈…〉 was encumbred with his children and cattell and could not drive fast and for that hee had pitched his tents in Gilead there purposing to refresh himselfe supposing the danger and feare of Labans pursuit to be over Mercer QUEST XII How Laban is charged neither to speake good or evill Vers. 24. TAke heed thou speake not ought save good c. The Hebrew phrase is from good to evill 1. Which is not to begin with good words and end with evill as Onkelos seemeth to take it 2. Nor yet is he forbidden only not to speak evil as the Latine and Septuagint with others 3. But he is forbidden to speak any thing at all either good or bad either faire words or soule not simply but concerning Iacobs returne againe into Mesopotamia and so Laban accordingly forbeareth to speake any thing at all of that matter the like phrase is used Gen. 24.50 Mercer Iun. QUEST XIII When God appeared to Laban and where he pitched his tents Vers. 25. THen Laban overtooke Iacob 1. This vision which Laban had was not in the beginning of his journey as some thinke but in the same night that he came to Gilead for so he saith Yesternight or the last night for so the word cemesh signifieth the God of your Father appeared unto me when he was now purposed to bee revenged of Iacob the Lord staied him 2. They pitched their tents both in the same mount not farre asunder some say Iacob was in the top of the hill Laban in the bottome some affirme the contrary but this is uncertaine Mercer It is most like that Iacob seeing Laban to approach set himselfe in as good order as he could doubting the worst Muscul. QUEST XIV How Iacob saith let him not live Vers. 32. WIth whom thou findest thy gods let him not live c. 1. Not as though he should say I will kill him with mine owne hand 2. Neither by vertue of this curse as the Hebrewes note did Rachel afterward dye an untimely death for Iacob knew not that she had them 3. But either they are words of imprecation whereby Iacob wisheth that God would shew his judgements upon him that had committed that theft Mercer Or else he giveth power to Laban even to take away their life Calvin QUEST XV. Of the divers takings of the word brother in Scripture SEarch before our brethren 1. Hierome noteth that the word brother is foure wayes taken in Scripture 1. For them that are so by nature and properly as Iacob and Esau were brethren 2. For them of the same nation as the Israelites were all brethren Act. 7.26 3. They that were of one kindred were called brethren as Abraham saith to Lot Wee are brethren Genes 13.8 4. They that are of the same Christian faith and profession 1 Cor. 5.11 If any that is called a brother c. 2. By brethren here wee understand not with Hierome Iacobs children which were yet of small discretion Ruben the eldest not being above 13. yeare old nor yet some other of his wives kindred that Iacob brought away with him out of Mesopotamia for they had beene no competent Judges in this case but the brethren were those whom Laban brought with him of his kindred vers 23. to whom Iacob referreth the judgement of this matter Mercer QUEST XVI Of the order in Labans searching of the tents Vers. 33. THen came Laban into Iacobs tent 1. Neither as Rasi thinketh had Iacob and Rachel one tent for the text sheweth that Laban went first into Iacobs tent and then into Leahs and from thence to Rachels 2. Though last mention bee made of Rachels tent that is because there the idols were hid Laban last of all searched the maids tents and out of Leahs tent he went into Rachels Mercer QUEST XVII Of Rachels excuse Vers. 35. THe custome of women is upon me 1. Not that women while their monethly custome is upon them are not able to rise but many times they are beside that infirmity troubled with the head-ake and are stomacke-sicke and not fit to be disquieted 2. As also they counted women in that case in times past uncleane they would neither talke with them nor suffer them to breathe upon them which might be the cause that Laban answereth not a word to his daughter but goeth presently out of her tent hereof the word niddah that signifieth an uncleane woman is derived of nadah which is to remove or send farre off because women at that season were separated from the company of others Mercer 3. Rachel made this excuse not either in detestation of the Idols vouchsafing them no better place than the Camels litter nor yet so much of love to keepe them as of feare because of the present danger in the meane time Laban by this excuse was blinded and deluded QUEST XVIII Whom Iacob meaneth by the feare of Isaack Vers. 42. THe feare of Isaack 1. Iacob neither meaneth that feare of Isaack when his father would have offered him up in sacrifice as some interpret for that was but a naturall feare of death for his patience and obedience was more commendable at that time than his feare 2. Neither doth Iacob speake of his owne feare and reverence toward his father 3. Nor yet of Isaacks feare or worship of God 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob all these are here unproper to be matched with the God of Abraham 5. But feare is taken here not actively but passively for God himselfe that is feared Calvin who sometime is called by names effectivè in respect of the effect so is God called our strength our health salvation or objective by way of object so is God called our hope our love our joy our feare because he is the object of all these Perer. Rasi thinketh that hee is called not the God but feare of Isaack because Isaack was yet living and God doth not call himselfe by the living but this is a false note for Gen. 28.13 he is called the God of Isaack some doe in this difference of names note a distinction of the persons and understand the God of Abraham to bee the father the feare of Isaack to be Christ of whom he was a speciall type This collection may bee admitted Mercer So then by the feare of Isaack Iacob meaneth the God whom Isaack feared and worshipped having a reference to that feare also whereby Isaack was restrained from revoking the blessing given to Iacob Gen. 27.33 QUEST XIX Of the Syrian name which Laban gave and of the use
cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt and
as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially that
the goodnesse and wholesomenesse of the ayre and the sweet influence of the starres as Moses further explaneth this prophecie Blessed of the Lord is his land for the sweetnesse of heaven and for the dew c. for the sweete increase of the Sunne and for the sweet increase of the Moone Deut. 33.13 14. 2. By the blessings of the depth is meant not onely the earth below as the Septuag but the rivers and springs which doe arise from beneath and water the earth Mercer 3. By the breasts and the wombe are signified not onely the plentifull increase and prosperous â—ducation of the children as the Chalde but the multiplying also of beasts and cattell Iun. but this blessing upon Iosephs posterity was afterward because of their sinnes turned into a curse upon Ephraim Give them a barrâ—n wombe and dry breasts Ose. 9.14 Muscul. 4. I omit here the mysticall application of this text unto Christ who was blessed both from above as God and from below as man who was blessed in the wombe being conceived without sinne and blessed at his mothers brests Perer. Though all this be true of our blessed Saviour yet it is not the meaning of this place QUEST XXVI How Iacobs blessing is said to be stronger than the blessing of his elders Vers. 26. THe blessings of thy father c. Some read shall be stronger than the blessings of mine elders B.G. P. and do understand it some of the blessings of his elders passiuely wherewith they were blessed of their fathers that Iacob bestoweth a greater blessing upon Ioseph than his fathers received Mer. Some actively of the blessings wherewith his elders blessed him Burgens But Isaacks blessing upon Iacob whereby hee bestowed the birthright upon him seemeth not to have beene inferiour to this given to Ioseph some understand the blessings which Iacob received of God the promises which were greater than any which his fathers received Lyran. True it is that Iacob had more visions than any of his fathers Abraham or Isaack and that he excelled in the gift of prophesie and that he saw greater increase of his seed yet Iacob would not preferre himselfe before Abraham who by faith was justified with God is called the father of the faithfull some say Iacobs blessing upon Ioseph was greater because it was neerer to take effect Calvin 2. But the other reading is to be preferred that the blessings of thy father are strong with the blessings of mine Elders not above them or strengthened by them as though Iacobs blessing received force and vertue from his fathers blessing as Rupertus but that being added together and united with the former blessings of Abraham and Isaack they are the stronger so that all those blessings together of Abraham Isaack and Iacob doe light upon the head of Ioseph Iunius The Hebrew preposition gnaâ— signifieth as well cum with as supra above QUEST XXVII What is meant by the end of the hils of the world Vers. 26. VNto the end of the hils of the world 1. Some read to the desire of the hils H.P. and understand it of the Messiah who was appointed to come from the beginning of the world before the hils were Rupert Some by the hils interpret the Princes of the world that desired to be partakers of Iosephs blessings Cal. 2. But the better reading is the end of the hils and so the word here used taavah shall be derived rather from taah which signifieth to limit than from avah to desire Mercer which words wee rather with Kimhi whom Iunius followeth referre to the duration and continuance of time that this blessing shall continue as long as the hils than with R. Salomon referre it to the place as that this blessing should not containe it selfe within the countrey of Canaan but be extended to the utmost hils of the world Iun. Mercer 3. This blessing promised to be perpetuall as concerning things temporall was conditionall and Iosephs posterity lost it by their sinnes but the spirituall verity and truth thereof is eternall in Christ Mercer 4. This blessing pronounced upon Ioseph may also bee extended to the fruitfull hils and mountaines which fell to the lot of Iosephs sonnes as Moses in Iosephs blessing maketh mention of the ancient mountaines and old hils Deutr. 33.15 Tâ—stat QUEST XXVIII Why Ioseph is said to be separate from his brethren Vers. 26. VPon the head of him that was separate from his brethren c. 1. Some reade the Prince of his brethren and so would derive it of nazar a crowne 2. Hierome a Nazarite as though Ioseph should be so called of his holinesse and chastity but as yet the profession of the Nazarites was not instituted 3. Ioseph then is said to be separate from his brethren for so nazar signifieth to divide or separate not for that he did separate himselfe from the evill manners and conditions of his brethren whom he complained of to his father or because his brethren did separate him from themselves when they sold him into Aegypt but because the Lord separated and set him apart from the rest and advanced him to honour Iun. Vatab. QUEST XXIX Why Benjamin is compared unto a Wolfe Vers. 27. BEnjamin shall ravin as a Wolfe 1. R. Salomon applyeth it to that exploit of the Benjamites that took as a prey the daughters of Silo as they came forth to daunce to bee their wives 2. Some other understand it of Saul that prayed upon the Amalekites in the morning and of Esther and Mordecaâ— that in the evening that is a good while after made a prey of Haman 3. Some of the fathers as Ambros. Chrysostome Theodoret referre this prophecie to Saint Paul who was of Benjamin and as a wolfe at the first made havocke of the Church but afterward being converted divided the spoyle among the Gentiles in preaching of the Gospell 4. Some doe thinke this spoken of Benjamin because the Temple was situate at Jerusalem in the tribe of Benjamin where the sacrifices were brought to the alter which devoured them as a wolfe but this was more proper to Levi for the Priests did eat that which remained of the sacrifice than to Benjamin indeed Moses touched this prerogative of Benjamin in his blessing saying that God dwelled between his shoulders Deut. 33.12 that is upon the hils in his chiefe city where the temple stood but this is not the meaning here 5. Wherefore this prophecie sheweth the warlike disposition of the whole tribe of Benjamin as may appeare by that fierce battell which they fought with the other tribes wherein they twice overcame them being fewer in number Iud. 20. and by the wars which the house of Saul had with David and the tribe of Iudah for the kingdome Iun. QUEST XXX How Iacob is said to have given every one of his sonnes a blessing Vers. 28. EVery one of them he blessed with a severall blessing Because Iacob did not blesse all his sons but accursed three of them Ruben Levi and
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
2. THe Lord is my strength and song and he is become my saluation 1. These words are repeated both by the Prophet David Psal. 118.14 and by the Prophet Isay cap. 12.2 whereby appeareth the excellencie of this song and that the praise of God is a most principall part of Gods service Simler 2. God is said to be the strength of his servants being not only mightie and omnipotent in himselfe but giving them also might and strength for as Iehosaphat said There is no strength in us in respect of this great multitude 2. Chron. 20.12 So for the most part the people of God are weakest in outward meanes and in their extreme distresse that God may have the more glorie in assisting and strengthning them 3. He is said to be their song that is both the matter of their song to whom they do returne the honour and praise of all their victories as also he is the song of his Church in whom they onely rejoyce and make their boast as Saint Paul onely rejoyced and gloried in Christ. Simler QUEST VI. Whether God appeared in any visible shape to the Israelites at the red sea Vers. 2. THis is my God 1. The Hebrewes opinion that God appeared to them in a visible forme as like a man of warre upon the red sea whom they pointed at with the finger and said This is my God hath no ground nor warrant at all First the Lord knowing how prone the people were to Idolatrie would not shew himselfe publikely in any visible shape lest they should have imagined God to be so as Moses saith unto them Take heede to your selves for yee saw no image in the day 〈◊〉 the Lord spake unto you in Horeb out of the middest of the 〈◊〉 Deut. 4.15 And for the 〈…〉 the Lord would not shew himselfe in any visible 〈◊〉 unto Israel though privaâ—â—l◠〈◊〉 was seene of Iosuah like a man of warre Ios. 5. But in 〈◊〉 manner the Lord shewed himselfe is expressed before cap. 14.24 The Lord looked unto the â—oast of the Egyptians sending thunder raine and lightning with storme and tempest upon them Perer. 3. They therefore by the visible and sensible effect which they saw before their eyes do demonstrate God as verily present Lyran. 2. They therefore in saying This is my God make a difference between the true God and the false such as the Egyptian 〈◊〉 were as if they should have said Hic est 〈…〉 non 〈…〉 erant quos in Egyptâ— colebaâ—â—â—â—punc This is the true God 〈◊〉 falsely 〈…〉 whom we worshipped 〈◊〉 Egypt Basil. And againe they acknowledge him Non novum aâ—t recentem Deum Not a new start up god but their fathers God whom Abraham worshipped and hereby as before they distinguished the true God from the heathens Idols so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus By this word the faith of Abraham is discerned from all the superstitions of the Gentiles Calvin And these words This is my God have a speciall reference unto Christ their peculiar God whom their Father Abraham worshipped as our Saviour saith Your Father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 Rupert And Christ specially is said to be the strength of his members for the strength of the head is the strength of the members Ferus QUEST VII In what sense Moses saith he would build the Lord a tabernacle I Will build him a tabernacle 1. Some reade I will glorifie him Latine and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Calvin and Piscator but the usuall signification of the word navah which signifieth to dwell doth not favour that reading 2. Some reade Habitaâ—o eum I will inhabite him Cajetan But the word being in hiphil includeth beside an active power as I will cause to inhabite 3. Wherefore the best reading is I will build him a sanctuarie or seemely tabernacle as the Chalde Paraphrast and Vatab. Iun. Montâ—â— Pagnin So that heere Moses by the spirit of Prophecie foreshewed that the Lord would have a peculiar tabernacle made for himselfe as the Idols of the Gentiles had their temples Simler QUEST VIII How the Lord is said to be high I Will exalt him or set him high That is exalt his praise and acknowledge the Lord to be the only high God foure wayes in Scripture is the Lord said to be high 1. In respect of his incomprehensible nature which none can behold as it is or attaine to the knowledge of it Who only hath immortalitie and dwelleth in the light that none can attaine unto whom never man saw neither can see unto whom be honor and power everlasting 1. Tim. 6.16 2. In respect of his deepe and unsearchable wisedome as the Apostle also saith O the deepenesse of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out Rom. 11.33 3. The Lord is said to be most high in respect of his high dominion farre above all Kings and Princes as Nebuchadnezzar confesseth the Lord to be most high Dan. 4.31 though he were the most high Prince then in the earth yet he confesseth God to be higher than he 4. The Lord is very high in his habitation he dwelleth in the heavens God is in the heavens and thou art in the earth Eccle. 5.1 who although he is in everie place yet heaven is said to be his seate in respect of the more glorious signes which he hath there placed of his presence Let us also with the Hebrewes thus acknowledge the Lord to be high and exalt his praise QUEST IX In what sense the Lord is said to be a man of warre Vers. 3. IEhovah is a man of warre That is an excellent warrier 1. God is said to be a warrier in these respects 1. Because he giveth victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breaketh battels and subdueth warre as the Septugaint Victor bellorum an overcommer of battels as the Chalde Paraphrast 2. Because he is exercised in warre and fighteth the battels of his people giving them good successe as Ezechiah thus encouraged his people against Senacherib With him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2. Chron. 33.7 Simler 3. He is a man of warre in respect of his prudencie and policie as a wise Captaine will watch his best opportunitie and then he will set upon his enemie so the Lord a great while suffred the Egyptians to go on but when he saw his time he came upon them and overthrew them all at once Ferus 4. A wise warrier will make best choice with what weapon and force he will encounter his enemie so Christ was this wise warrier who having not to deale with flesh and bloud but with spirituall enemies did not arme himselfe with carnall but with spirituall weapons Contra potestatem superbiae humilitatem induit contra spiritualia nequitiae fortitudine charitatis seipsum prâ—cinxit
c. 1. Three things Moses declareth to his father in law First the plagues and judgements which fell upon Pharaoh and the Egyptians for Israels sake that is to the intent that they should let the people of God goe Secondly the travell and labours which they indured by famine thirst and warre Thirdly how they were relieved in all these necessities and delivered from all their dangers Tostat. 2. Now Moses declared these things to Hobab to satisfie his desire for he was desirous to heare more certainly of all these things Simler Likewise he doth it that Iethro might rejoyce together with them for all the mercies of God received Tostat. quast 3. And beside Moses hereby would draw him to the true knowledge of God and further instruct him therein And so Moses cibare studuit socerum primo spiritualiter Moses first of all seeketh to give spirituall food to his father in law Ferus QUEST XI Of Iethro his joy and rejoycing Vers. 9. ANd Iethro rejoyced 1. Iethro dealeth far otherwise than Amalek for they envied the prosperity of Israel and sought to doe them hurt But Iethro rejoyced and was glad therefore afterward Saul was sent to take revenge of Amalek but he spared the Kenites which were the posteritie of Iethro because they shewed mercy to the Israelites 1 Sam. 15.6 Borrh. 2. Iethro expresseth his joy in three degrees first hee rejoyceth inwardly in heart then hee testifieth and confesseth the same with his mouth vers 10. and further expresseth the same in act in offering of sacrifices unto God Tostat. Non solum confessus est fidem suam ore sed etiam opere He confessed his faith not onely with his mouth but in dâ—â—d Lyran. 3. And for very joy of heart he repeateth the same thing twice that God had delivered them out of the hand of the Egyptians as men in passion doe use to double and treble their words Tostat. Or the first delivering may signifie their saving from the sword of the Egyptians which pursued them the other from their thraldome and servitude Cajetan QUEST XII Whether Iethro had before this the knowledge of the true God Vers. 11. NOw I know that Iehovah is greater than all gods 1. Neither was Iethro before this altogether ignorant of the true God or was before a worshipper of Idols as Tostat. For Moses would not have married a meere Idolaters daughter and where he saith Now I know that sheweth not that he knew not God before as Tostatus concludeth but it is meant of his experimentall knowledge that he was now by these wonderfull works and judgements of God more confirmed in his faith Calvin 2. Neither yet was Iethro a perfect worshipper of God and so circumcised as the people of Israel were for if he had beene circumcised hee had beene bound to keepe the whole law as the Apostle reasoneth Gal. 5.2 as all the festivities and other ordinances of Israel and then he being incorporated by circumcision into the people of God and so become a proselyte would not have desired to returne to his people as he doth Numb 10. Tostat. quast 4. 3. Therefore though before this Iethro had the true knowledge of God which was a long time preserved in Abrahams line among those which were not of Israel as appeareth in Iob and his friends yet Non tam pure sinceriter clare cognoscebant Deum ut Israelite c. Yet they knew not God so purely and sincerely and clearely as the Israelites Lippoman And this speech in preferring Jehovah before other gods may proceed from his errour who had an opinion before of the multiplicitie of gods as other of the heathen Simler Yet in another sense is this speech used by Moses chap. 15.11 Who is like unto thee O Lord among the gods that is Angels or any other power whatsoever Calvin QUEST XIII Of the meaning and true reading of the 11. vers Vers. 11. IN that thing wherein they dealt proudly hee is above them 1. The Latine translator readeth Because they dealt proudly against them but here the words bedabhar asher in the thing which are omitted in this sense a reason is given in generall of the destruction of the Egyptians because they were proud and insolent against the people of God Tostat. 2. Others supplie this word indicavit hee hath judged them Simler or perierunt they have perished in that thing wherein they were insolent against them which some referre to their destruction in the red sea that as they had drowned the Hebrewes children in the red sea so they perished there Vatab. But as Calvin saith Videtur nimis esse restrictum This seemeth to be too much restrained therefore in generall rather the equitie of Gods judgements appeareth that had measured unto them as they had done to the Israelites Galas Borrh. 3. But the third reading is to be preferred that the preposition ghal here signifieth not against but above and them must not bee referred to the Israelites but to the Egyptians that God was superiour unto them in that wherein they boast that is in their great power and glory Iun. As they vaunted when they pursued Israel I will overtake them I will divide the spoile my lust shall be satisfied upon them chap. 15.9 QUEST XIV Whether Iethro offered himselfe burnt offerings Vers. 12. THen Iethro tooke burnt offerings c. 1. Tostatus hereupon gathereth because Iethro observeth the difference of sacrifices instituted in the law betweene burnt offerings wherein all was consumed upon the Altar and other sacrifices wherein part was reserved that he came to Moses after the law was given quaest 4. But this is no necessary collection for even among the Gentiles some sacrifices they offered whole of some they reserved part for their sacred feasts especially among them which came of Abrahams line where some seeds of Abrahams faith were still preserved Simler 2. This rather may serve as an argument against that opinion that the law of sacrifices and of the Priesthood of Aaron was not yet instituted because Iethro a strange Priest was permitted to sacrifice therefore it is like that as yet the Priesthood was not instituted Simler Cajetan 3. Some thinke that Iethro onely tooke part of the sacrifices which were offered and sacrificed not Lippoman But the phrase He tooke them unto God sheweth that he tooke them to offer unto God Iun. 4. Oleaster thinketh that he offered by the ministry of Moses But as Augustine well collecteth Moses is not yet read to have sacrificed at all 5. This is like to have beene Primum ejus sincerum legitimum sacrificium Iethros first sincere and legitimate sacrifice Calvin For although he had some knowledge of God before yet he knew him not purely and perfectlie before now QUEST XV. In what sense they are said to eat bread before the Lord. THey came to eat bread with Moses father in law before God 1. They did either eat Manna that Iethro might see the bread which God gave them
good Lawes proceed Lex enim per judicium facta est for the Law is made out of judgement Secondly it is taken pro ipsa exhibitione justitiae for the very exhibiting and administration of justice which is the execution of the Lawes Thirdly it is taken pro lege secundùm quam judicandum est for the Law it selfe according to the which judgement is given and in this signification is the word used here Tostat. qu. 3. QUEST VI. How Moses propounded these Lawes by speaking or by writing Vers. 1. WHich thou shalt set before them or propound unto them 1. Augustine saith Notanda est hic locutio c. The manner of speech is here to be observed this is said to Moses Thou shalt propound c. but the rest that followeth If thou shalt buy c. vers 2. is spoken to the people as unto Moses Locut 91. in Exod. 2. These Lawes Ab. Ezra saith might be propounded two wayes unto the people either by pronouncing them or by writing of them But it is evident chap. 24.3 that first Moses told all these Lawes by word of mouth before he writ them and he had first the peoples consent unto them for they were no Lawes till the people had received them and submitted themselves unto them And therefore as soone as Moses had propounded them the people answered with one voice All the things which the Lord hath said will we doe chap. 24.3 Tostat. qu. 3. QUEST VII Why the Israelites were called Hebrewes Vers. 2. IF thou buy an Hebrew servant c. This was a peculiar name to the Israelites to be called Hebrewes 1. which name is not derived of Abraham as some thinke for the name Hebrew beginneth with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain the name of Abraham with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aleph and beside there were other nations that came of Abraham as the Edomites Ismaelites Amalekites Midianites which should also by that reason have beene called Hebrewes 2. Neither is this name derived of the signification thereof which signifieth to passe over that therefore they should be so called because sometime they dwelt beyond the river in Mesopotamia and came over the river for Lot came over as well as Abraham and yet his posterity the Moabites and Ammonites were not called Hebrewes 3. Therefore they are so called of Heber not only because they were of him descended for other nations which came of Ioktan the second sonne of Heber descended of him yet were not called Hebrewes neither was this name given them in respect of the holinesse and true worship of God which Heber professed for in that sense they might rather have beene called by Abrahams name who is famous in Scripture for his faith and obedience but the reason of this name is because the Hebrew language which was peculiar and proper to the Israelites was preserved in the family of Heber when the tongues were divided at the destruction of Babel and so although many other nations did spring out of Hebers family yet it was so disposed by Gods providence that the true worship of God together with the Hebrew tongue should be preserved only among the righteous seed It is no other like but that in Abrahams house Ismael as well as Isaack◠and in Isaacks house Esau as well as Iacob spake Hebrew while they lived together but afterward when Ismael and Esau were departed from their fathers house they spake the tongue and language of those nations to whom they joyned themselves Tostat. qu. 4. QUEST VIII How the Hebrewes became servants AN Hebrew servant 1. The Israelites had two kindes of servants some were of other nations as most of the servants which the Romans had were such and these servants they might keepe a longer time than for six yeeres their servitude was perpetuall and hereditary both of themselves and their children the other kinde of servants was of their owne nation for whose benefit this Law is made Tostat. Oleaster 2. Some thinke that this Law is made concerning such servants being Hebrewes which were bought of the Gentiles but R. Salomon thinketh better that it is a generall Law concerning all servants that were Hebrewes howsoever they came to be servants Ex Lyrano 3. The Hebrewes became servants by these wayes 1. If any man did steale and had not wherewithall to make satisfaction hee was to be sold by the Judges and so the theft to be made good Exod. 22.3 2. If any did sell himselfe through poverty Deut. 15.12 or a man sell his sonne or daughter chap. 21.7 or when any were taken to be servants and bondmen for debt as 2 King 4.2 Simler 3. Or when any having a servant and being decayed had no longer any use or service for him he might sell him over unto another Lyran. 4. There might bee also a fourth occasion of servitude namely when in the civill warres which were among the Israelites as when the kingdome was divided after Salomons dayes they did take any Hebrewes captives or prisoners they afterwards became their servants Simler QUEST IX The difference betweene Hebrew servants and strangers NOw the condition of an Hebrew servant was more tolerable than of other servants which were of strange nations in these two respects 1. Their service was not so hard nor so cruell Levit. 25.43 Thou shalt not rule over him cruelly And before vers 39. Thou shalt not compell him to serve as a bond servant but as an hired servant and as a sojourner he shall be with thee that is his service should bee easie and gentle and their entertainment good as when one is hired yet herein the condition of such servants differed from an hireling the servant was bound generally during his service to doe any worke which his master enjoyned him but the hireling was onely to doe that worke for the which he was hired the hireling was free and at his owne disposition he could not be set over to another but so might the servant be sold over during the time of his service being not his owne man but to be disposed of at the will of his master Tostat. quaest 5. 2. The Hebrew servants differed from others in the time of their service which was not to exceed six yeeres whereas the bondage and servitude of strangers was perpetuall Simler Such as they were commanded by the Law to have Levit. 25.44 Thy bond servant and thy bond-maid which thou shalt have shall be of the Heathen which are around about you as were the 〈…〉 upon whom was laid the curse of perpetuall bondage or servitude Gen. 9.25 Cursed be Canaan 〈…〉 of servants shall he be to his brethren QUEST X. Of three kindes of liberty and how servitude is agreeable to the Law of Nature BUt here it will further be demanded whether servitude be agreeable to the Law of nature and how it commeth to passe that the Lord suffred the Israelites being a free people to be servants one unto another For the deciding of
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with
Therefore they had a greater spite at Israel than otâ—er nations and would have beene most readie thus to have objected Tostat. qu. 17. QUEST XXXVI In what sense the Egyptians would say The Lord brought them out to slay them Vers. 12. HE hath brought them out maliciously or of an evill minde Iun. Or for a mischiefe rather Vatab. Oleast To slay them in the mountaines 1. Not because the Egyptians might imagine that God could not slay them in Egypt the constellations of heaven and aspects of the planets hindring the destruction of the Hebrewes there and serving fitly in the wildernesse and mountaines for seeing no such constellation could hinder the servitude of the Israelites but that the Egyptians most cruelly oppressed them much lesse could it prevent Gods judgements And if the constellation had beene against the Hebrewes after they were come out of Egypt into the desert how came it to passe that the red sea gave way unto them the Egyptians there were drowned Manna from heaven was given and water out of the rocke all these things were for Israel in the desert and against the Egyptians Tostat. quast 18. 2. Neither doe the Egyptians so say because some of their Astrologers by calculating the time of the Hebrewes departure as some Hebrewes affirme did prognosticate because they went malo sydere in an evill signe that much bloud should be shed in Israel and that many of them should die in the wildernesse and therefore when Ioshua had circumcised the Israelites in Gilgal the Lord said he had taken away the shame of Egypt Iosh. 5.9 because that which the Egyptians had foretold was now turned ad sanctitatem non opprobrium not to their shame but their holinesse and honour Contra. 1. By shame is there meant no such thing but onely that their uncircumcision was then taken away which is called the shame of Egypt because therein they were like unto the uncircumcised Philistimâ— 2. And if it had beene spoken in any such sense this had beene to confirme and justifie the superstitious calculations and prognostications of the Egyptians 3. The Israelites indeed perished in the desert but not all onely those which were above twentie yeare old and they died not by any naturall death which onely may be foreseene and in some sort by prognostication ghessed at but their death was procured by their sinne then as their sinne being an act of their will could not by any such constellation bee foretold so neither could their extraordinarie death caused by their sinne be foreseene by any such meanes And this being an act of Gods justice like as mans will and the acts thereof are not wrought upon nor ruled by constellations much lesse are the Lords judgements which he worketh most freely Tostat. qu. 19. 3. Neither could the Egyptians say thus as though the Lord could not have destroyed the Israelites in Egypt seeing he plagued both the Egyptians and their gods or that he could not for want of power have brought them into the land of Canaan as the heathen would have objected Numb 14.16 For he that was able to overthrow Pharaoh and his host and all the power of Egypt and that wrought such great wonders for them in the desert was of power sufficient to plant them in the land of Canaan casting out their enemies before them Tostat. qu. 17. 4. But the Egyptians of malice onely without any ground nay against their owne knowledge Occasione saltem levissima licèt omnìa falsa cognoscerent quaecunque tamen possent in Deum Hebraeorum probra conjicerent Upon a light occasion although they knew all to be false would upbraid what they could the God of the Hebrewes Tostat. qu. 18. QUEST XXXVII Why Moses maketh mention in his prayer of Abraham Isaak and Iacob Vers. 13. REmember Abraham c. 1. The Hebrewes thinke that mention is made of these three to escape a treble punishment as if the Lord were to bring downe fire from heaven upon them Abraham was cast into the fire in Hur of the Chaldees if the Lord would punish with the sword Isaak had offered himselfe to be slaine in sacrifice by his father if with exile and banishment Iacob had before indured it and therefore these three are mentioned that by their merits and deserts the people might escape these three judgements Sic Lyran. Lippom. But Tostatus well refuteth this conceit 1. Because these three are mentioned as well when any blessing is craved of God as when any judgement is prayed against 2. God hath other judgements beside these whereby to punish his people therefore in other eases the mentioning of these had beene insufficient Tostat. qu. 20. 2. Yet Tostatus also misseth the marke saying that Iâ— meritis istorum fiebat salus posteris eorum For the merits of these their posteritie were preserved for Abraham himselfe was not justified by merits but by faith as the Apostle sheweth Rom. 4. Abraham believed God and it was counted to him for righteousnesse therefore much lesse was his posteritie saved by his merits 3. Therefore Moses in bringing in Abraham Isaak and Iacob only putteth God in minde of the promises made unto them which proceeded onely of the meere grace and favour of God toward them as the Lord himselfe saith Because the Lord loved you and because he would keepe the oath which hee had sworne to your fathers the Lord hath brought you out with a mightie hand Deut. 7.8 Simler Osiander QUEST XXXVIII How the Israelites are promised to possesse the land of Canaan for ever Vers 13. THey shall inherit it for ever 1. This promise that the Israelites should inhabit the land of Canaan for ever may diversly be understood 1. It is taken for a long time not limited nor determined and so they enjoyed that land many yeares about 1400. Tostat. qu. 20. 2. Or it may bee likewise understood during the time of the Law and ceremonies which were to continue but untill Christ as Aarons Priesthood is said to be for ever chap. 28.43 and the keeping of the Passeover is said to be an ordinance for ever Exod. 12.17 Tostat. 3. Or it may be applyed to the spirituall seed of Abraham which are the heires of the true Canaan Genevens aâ— not Gen. 13. vers 14. 4. But in these temporall promises a secret condition rather must be supplyed that if they had continued in obedience to Gods Commandements then they should have had a perpetuall inheritance in Canaan And this is the best interpretation as appeareth by the like Psal. 132.10 If thy sonnes keepe my covenant and my testimonies which I shall teach them thy sonnes also shall sit upon thy throne for ever Tostat. qu. 20. See this question handled more at large Hexapl. in Genes cap. 13. vers 12. QUEST XXXIX How the Lord is said to repent Vers. 14. THen the Lord repented of the evill 1. This is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the passions and affections of men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in that service are lewd persons themselves and so odious and men that are evill bent would not have any punishment inflicted upon sinne and therefore they hate the very minister of justice But seeing that God useth as well good Angels as evill in the execution of his judgments and the place and calling of a Judge is honourable that giveth sentence upon the wicked and seeing it is as pleasing to God to punish a wicked person as to set free the righteous it cannot be an odious thing in it selfe to be a minister of justice Simler 7. Doct. The number of the elect certaine with God Vers. 32. TAke me out of the booke God then hath as it were a booke written wherein all the names of the elect are contained whence it may be concluded and inferred that the number of the elect is certaine with God and none of them can possibly perish Piscator as the Apostle saith The foundation of God is sure and hath this seale the Lord knoweth who are hiâ— 2 Tim. 2.19 5. Places of Confutation 1. Controv. That it is not lawfull to make images to represent God by Vers. 5. TOmorrow shall be the holy day of Iehovah It is evident then that neither Aaron nor yet Israel did thinke this Idoll to be their God but they thought this tended to Gods honour and they used this only as a visible representation of God the Romanists therefore use but a slender shift when they alleage that they are unlike the former Idolaters Quod statâ—â— simulachra neque vocent neque existâ—ment deos Because they doe neither call nor thinke their images to be gods for no more did the Gentiles thinke that the very idols which they worshipped were their gods they called them all by a figurative speech because they were made to represent their gods likewise those are but vaine pretences which are commonly used by the popish Idolaters Nolumâ—s à Deo recedere ipsum quaerimus c. his adjumentis imbecillitas nostra sublevatur c. Wee purpose not to depart from Gods service wee seeke and serve him but by these meanes our infirmity is helped c. for all this here the Israelites pretended Gallas See more hereof quest 18. before and Synops. centur 2. error 44. 2. Controv. The Papists proved to be Idolaters like unto the Israelites Vers. 6. ANd offered burnt offerings c. Though the idolatrouâ— Israelites intended here the service of God yet in as much as they set up an Altar before the golden calfe danced before it and praised it they were very formall Idolaters and idoll Worshippers The Romanists therefore are not here wrongfully charged to worship idols seeing they set them up in their Church before Altars decke them with flowers adorne them with apparell and jewels burne candles before them and incense kneele unto them and knocke their breasts yea they set their similitude of beasts before their images as a dog they dedicate to Rachus an hog to Antonie a Dragon to S. George an Hart to Hubert Gallas 3. Controv. Against the Iewes that boast they came not of Idolaters THe Jewes likewise are here refuted who make their boast Quod ex iis qui idololatria dediti fuerunt non descenderunt That they are not descended of them which were given to idolatry whom Cyril thus confuteth Patres eorum in deserto vitulum conflatilem adoraveruâ— Their fathers in the desert worshipped the golden Calfe and in the time of the Judges they went after strange gods and under the Kings Judea as well as Israel played the harlot Ierem. 3.8 and committed spirituall fornication 4. Controv. That the Pope may erre Vers. 5. WHen Aaron saw that he made an Altar before it By this that Aaron was seduced and not only made a calfe for the idolatrous people but erected an Altar and proclaimed an holy day we see that even holy men of excellent gifts and high calling erroribus peccatis gravissimis obnoxios are subject to errours and grievous sinnes Piscator Which sheweth the shamelesse pride of them which being neither in calling nor gifts like Aaron yet say they cannot erre B. Babing The Pope is farre inferiour to Aaron who erred at the least he would not challenge to be superiour to Peter who erred in denying his master and after was received when he was reproved openly by S. Paul Galath 2. See more of this Synops Pap. Centur. 1. error 47. 5. Controv. Against the invocation of Saints Vers. 13. REmember Abraham and Isaack c. The Romanists doe urge this place to prove the invocation of Saints who they say being in heaven doe pray for us here in earth But herein they contradict themselves holding that the Fathers under the old Testament were in that dungeon of darknesse which they call Limbus Patrum and so were ignorant of such things as were done in the world but it is evident in this place that Moses doth not make these Fathers Mediators or intercessors for Israel but only presseth and urgeth the covenant which the Lord confirmed by oath unto them 6. Controv. Against merits LYranus further upon this place noteth Allegat merita Patrum Moses alleageth the merit of the Fathers But Moses insisteth only upon the promise which the Lord made to Abraham which was fouâ—ded upon the Mesiah therefore Non propter patrum merita sed respectus promissi Messia petit he maketh request not for the merits or worthinesse of the Fathers but in respect of the Messias who was promised Simler For neither was Abraham himselfe justified by his workes of merits but by faith as Saint Paul sheweth Rom. 4.3 7. Controv. Against the Lutherans that tolerate images in their Churches Vers. 20. ANd he tooke the calfe Moses did not only restraine the people from worshipping this abominable idoll but he defaceth it and taketh it out of the way which practice and example of Moses sheweth their errour who although they condemne the adoration of images yet thinke they may be tolerated in their Churches But Moses could not indure the sight of this Idoll So the Apostle saith Babes keepe yourselves from Idols Ioh. 5.21 They must not only beware of worshipping them but take heed of the offence that may come by the sight of them Gallas 8. Controv. Against the Popes insolencie that indureth not to be reproved Vers. 21. ANd Moses said unto Aaron c. Though Aaron were appointed of God to be the high Priest yea he was Moses elder brother yet Moses doth noâ— forbeare him but doth openly reprove him therefore the insolency of the Bishop of Rome is intolerable who holdeth scorne to bee reproved unto whom his clawbackes ascribe so much Vt simille 〈◊〉 ducat ad â—reâ—m nâ—mâ— ei dicat cur facis sic c. That although he should lead a thousand soules to hell none should say unto him why dost thou so Simler Paul rebuked Peter openly who by silence confessed his errour and suffered himselfe to be reprehended 9.