in Chaldea where he is bid leaue his country Secondly when he came to Canaan then God promised to giue his seed that land Gen. 12. 7. Thirdly when hee departed from Egypt to Canaan being separated from Lot then the Lord promised to him and to his seed the land of Canaan Gen. 13. 14. Fourthly in a vision when God promised to multiply his posterity as the starres Gen. 15. 1. Fifthly when Abraham was 99. yeares old then he changed his name from Abram to Abraham and instituted circumcision the seale of the couenant Gen. 17. 1. Sixthly in the plaine of Mamre setting in his tent dore then hee receiued the three Angels Gen. 18. 1. Seauenthly when he was commanded to cast out Ishmael Gen. 21. â—…2 Eighthly when hee was commanded to sacrifice his sonne Isaac Gen. 21. 1. Ninthly when hee stayed him from offering of his sonne Gen. 22. 11. And by all these apparitions wee may see how highly God did account of his seruant Abraham and how happy and honourable they are whom God loueth although they are contemptible to the world Secondly God appeared oftentimes to Abraham and so hee doth still to his Saints although not after that manner that hee did to Abraham yet in his spirit hee is with vs to the end of the world Q. How did God appeare to Abraham and the Prophets A. Here it is not expressed how God appeared or spake but we know that God hath beene both seene and heard of his people not in regard of his essence which is most simple free from accidents infinite incomprehensible neyther must we imagine with the Anthropomorphits that God hath a body and members by which he is made visible for no man hath seene God at any time Ioh. 1. No man can see him and liue Exod. 33. No in the kingdome of heauen wee shall not see his essence with our bodily eyes We may see him with the eies of our minds as the Angels doe now for we shall be like to them Yet we shal see him perfectly with our bodily eyes but in the person of his Son our mediator for the godhead dwelleth bodily in him then neither Abraham nor any Prophet hath seene or heard God in himselfe but onely they haue enioyed his presents in externall signes as Moses in the fierie bush the Israelites in the cloud and fire in smoake and voices thunders and lightnings the Priests in the mercy seat in the Arke in Vrim and Thummim The Prophets sometimes in the shape of a man sometime they did inioy him without any externall signe immediately by his spirit working vpon the vnderstanding and will and they haue seene him sometimes by dreames sometimes awaking sometimes in a trance as his Maiestie thought good but there neuer was nor is nor shal be a more excellent way to see him then in his sonne Iesus For hee that hath seene him hath seene the Father Ioh. 14. Then we know not how he appeared and spake to Abraham it is sufficient for vs to know that hee appeared in some externall image Quam voluntas eligit non quam natura creauit Ambros Q. Why doth God command Abraham to teaue his countrey A. Because he will trie his faith and obedience Secondly because he will weane him by degrees from the loue of the world Thirdly because hee will haue him to bee a Preacher amongst the Cananites to shew them the knowledge of the true God That he may winne some to saluation and make the obstinate inexcusable Fourthly that he may take possession of that land in the name of his posteritie Fifthly that hee may flee from the Societie of the Idolatrous Chaldeans and shunne all those that were hinderers to him in Gods seruice especially his friends and acquaintance Sixthly to teach vs what we should doe when wee are called euen leaue our owne countrey kindred and fathers house that is the world our sinnes which are so deere vnto vs and the dominion of Satan that we may follow Christ to the heauenly Canaan Seauenthly that Gods power might appeare the more in defending Abraham in preseruing and multiplying his posteritie amongst the midst of their enemies in a strange land and at last giuing them the full possession of it then for these reasons Abraham forsooke his countrey friends and acquaintance which was hard for flesh and blood to doe yet by faith hee went out not knowing whither hee went Heb. 11. 8. Q. Is it lawfull then for vs to forsake our countries and friends if they â—…inder vs in Gods seruice A. Yes for if we preferre father or mother or any thing to Christ we are not worthy of him for this cause therefore Abraham Isaac and Iacob soiourned in the land of promise as in a strange countrey Heb. 11. 9. Lot forsooke Sodome the Israelites Aegypt Moses refused to be called the sonne of Pharaohs daughter Heb. 11. 24. Elias and Iohn Baptist liued in the wildernesse Christ also did retire himselfe commonly to the shippe the mount and the desert the Disciples forsooke all and followed Christ. Math. 18. 28. And many holy men in the Primitiue Church of whom the world was not worthie as th'Apostle saith wandred in deserts and mountaines in dennes and caues of the earth Heb. 11. 38. And truly as the societie of the wicked hinders the seruice of God so nothing fitter to aduance it then a priuate life free from the multitude Amongst whom we both see and here these things which doe not bring vs to God but drawes vs from him yet here I doe not commend the idle life of the Monkes which is vndertaken more for superstition then religion for the belly then the soule amongst whom for the part gluttonie couetousnesse and intemperance doe reigne instead of sobrietie meekenesse and continencie as Helias Abbas did complaine although I finde nothing in that kinde of life contrarie to true Christianitie if so be it were purged from errour and superstition and corrected according to the patterne of that life embraced by the Primitiue Church and so highly commended by the fathers For indeede their Monasteries were the seed-plots and seminaries of the Church and free from these errors and abuses which now adaies haue filled our Monasteries Now though Abraham left his countrey yet this must not be a president for vs vpon euery occasion to forsake our countrey and friends or to thinke that God can onely be serued abroad and not at home truly many holy men who neuer forsooke their countrey and friends haue serued God sincerely And it was the praise of Noah that he was righteous before God in that wicked generation wherein he liued But if wee see that wee cannot liue amongst our friends without indangering our saluation let vs rather loose and forsake all then loose our soules Q. In what countrey was Abraham now when God called him A. Not in Mesopotamia or in the way betweene Chaldea and Charran as Augustine thinketh lib. de ciuit Dei 16. cap. 15. For hee is called
out of his countrey which is not Mesopotamia though S. Steuen saith that he was in Mesopotamia but there he calleth all the countrey beyond Euphrates Chaldea Syria Babylonia by this name Secondly noâ—… in Charran for this was not his countrey and to say that hee was twice called once in Chaldea for that was his countrey and from Vr in Chaldea he was called Gen. 15. 7. Then to thinke that he was commanded to leaue his countrey after that he had left it already is ridiculous neither must we thinke that either Mesopotamia strictly taken or Charran could be Abrahams countrey seeing hee did but soiourne there but a while like a stranger his minde in the meane time being still in Charran Q. How did Abraham leaue his kindred seeing they went with him A. Of all his kindred none went to Caâ—…an with him but Lot his brothers sonne for Terah died in the way of Charran Nachor went not from Chaldea Secondly suppose his father went with him to Charran either because he hated the Chaldeans Idolatrie or else because hee would not loose the societie of his sonne Abraham Yet Abraham was so disposed and resolued that although his father had not gone or if he had laboured to diswade him yet he would haue gone whether the Lord did call him And in this hee sheweth a singular faith and obedience both in that he was so resolute to goe howsoeuer his friends were disposed as that hee would leaue a certaintie for incertainties his owne friends and countrey for a land hee knew not for although in the former chapter Moses nameth Canaan Yet it doth not follow that Abraham as yet knew that hee was to goe thither for Moses of himselfe doth â—…ame it by the figure Prolepsis Q. What are the blessings that God doth promise to Abraham A. First that hee would make of him a great nation which hee performed in his children by Agar but more wonderfully in the Israelites by Sarah being old and barren but aboue all in the spirituall Israelites For hee is the father of all them that beleeue Rom. 4. 11. Secondly That hee will blesse him and so he did in earthly things For he was very rich in cattell in siluer and golde Gen. 13. 2. and 24 25. But specially in spirituall things Gal. 3. 14. Eph. 1. 3. Yea in all things God blessed Abraham Gen. 24. 1. Thirdly he will make his name great not as the Hebrewes thinke by putting to the letter He and of Abram making it Abraham for this coniecture is ridiculous but he will make his fame and person glorious For the name is often taken for the person it self as thou hast a few names in Sardis that is a few persons Reu. 3. 4. And Gods name is in Scripture taken for himselfe then Abraham was great and famous for his faith and obedience for Gods care to him for many blessings he had of God in his sonne Isaac in barren Sarah in his posteritie the Israelites in the faithfull whose father hee is in that God calleth himselfe the God of Abraham But specially in that Christ came of Abraham according to the flesh so then Abrahams name shall bee so great that hee shall bee a blessing to others Fourthly hee will blesse them that blesseth him and curse them that curse him so Lot and Ismael were blessed for his cause Pharaoh was plagued the foure Kings ouerthrowne and Abimelec terrified for his sake but this cursing and blessing hath beene alwaies seene executed vpon the friends and enemies of the Church the Babylonian Persian Grecian Romane Monarchies haue beene cursed for cursing her But the mid-wiues in Aegypt the whoore Rachab the widdow of Serepta and many others haue beene blessed for blessing her Fifthly in him all the families of the earth shall be blessed that is in his seed Gen. 22. 18. Which the Apostle expoundeth of Christ. Gal. 3. 16. For the blessing of God is come to the Gentiles through Iesus Christ. Gal. 3. 14. God hath sent Christ to blesse vs in turning euery one of vs from our iniquities Act. 3. 26. Yea in Christ God hath blessed vs with all spirituall blessings c. Eph. 1. 3. Heere then we see how bountifull God is to Abraham for his imperfect obedience thus hee deales with his Saints for brasse hee brings gold and for iron siluer and for wood brasse and for stones iron c. Isay 60. 17. And wee must obserue that from the promise to the law are foure hundred thirty yeares Gal. 3. 17. And all this while the Israelites dwelt as strangers in Egypt Exod. 12. 40. Yet not in Egypt onely but some part they spent in Canaan and because they did spend the most part of it in Egypt therfore Moses only mentioneth Egypt Q. How old was Abraham when he went from Charran A. Seauenty fiue yeares olde and in this he deserueth singular commendations that although now he was old and feeble yet hee would not descest from going his iourney Secondly in that he went as the Lord spake vnto him we doe learne how to guide our actions for this is true piety to vndertake nothing but what God hath commanded and to doe it no other wayes then as hee hath commaunded this is onely true obedience which God more regardeth then sacrifice 1. Sam. 15. 22. Thirdly in that Lot went with him we may see what his affection was to true religion who beeing but a youth and hauing Nachor in Chaldea his vncle who like enough did diswade him from going yet hee had rather goe with Abraham although hee knew not whether then to remaine amongst idolatrous companie Q. What company tooke Abraham with him to Canaan A. Sarai his wife a notable president for women who should not with Lots wife look backe to Sodom when they are called nor hinder their husbands from going to the wedding feast as she in the Gospell Luk. 14. 20. Nor infect their husbands with idolatry as Salomons wife nor deceiue them with flattering words as Sampsons wife nor induce them to breake Gods commandement as Eue nor desire them to curse God as Iobs wife but rather let them imitate Sarai Rebeccah Lia Rachel Debora Ruth Abigal the Queene of Seba the widow of Serepta the blessed Virgin Mary the widdow Anna Elizabeth Lydia the women in the Gospell who ministred to Christ who accompanyed him to the crosse and did visite him in the graue and many other holy women mentioned in Scripture in whose liues they may see a patterne of deuotion to God loue to their husbands faith wisedome patience charity and many other excellent vertues Secondly he tooke Lot his brothers sonne a notable youngman whom the young men of this age should imitate who are so farre from following Abraham for religions sake to a strange countrey that they will neither follow the holy life of the Saints nor the counsell of their preachers in their owne country Thirdly he tooke all the soules that is those persons or seruants whom he
of the rest that are vnlawfull in such distances Q. Why is there mention made here of Saries barrennesse A. To put vs in minde of the wonderfull birth of Isaac that so we may the more admire the power of God Secondly to make a way for the subsequent history of Isaacks birth in this we may consider the state of the Church For as God out of barren Sarai brought out Isaca so he did out of her as out of a dry stock procreate his church therfore when the Church seemeth to vs as it were vtterly lost let vs not despaire for God of stones can raise children to Abraham Mat. 3. When we doubt then let vs looke vnto Abraham our father and vnto Sarah that bare vs Esa. 51. 2. Q. Was Terah the cause why Abraham tooke his iourney to Cainan A. No but Abraham was rather the cause that mooued Terah for the calling did especially belong to Abraham Gen. 12. 1. Therefore his faith is particularly commended Heb. 11. 8. And though Abraham acquainted his father with Gods oracle and so vnder God mooued him to goe yet because Terah was his father this honour is giuen to him that he is said to take Abraham c. from Chaldea Secondly in that Abraham went with his father and kindred Wee learne what was his loue to their good and what our care and loue should be to our friends in drawing them from Chaldea that is from the world But as Abraham was resolued if they had not gone to haue forsaken them So must we forsake parents friends country yea all we haue to follow Christ. Thirdly these fathers before they departed from Chaldea were Idolaters as we may see Iosua 24. 2. And in them we may behold what wee are before our calling euen the children of wrath Fourthly in that not onely Abraham but the rest also went out from Vr. Wee see that this was no fire but the name of a city for if they had all beene saued from the fire the Scripture had ascribed it to the power of God which it doth not as we see afterwards it doth speaking of the three children in the fierie furnace Fifthly Sarah here is called Terahs daughter in law therefore she could not be his own daughter Sixthly Sarah is called here Abrahams wife therefore could not be his sister for such a marriage were altogether vnlawfull Q. Whether went Nachor with Abraham and the rest of his kindred from Vr ornot A. If he had gone with them he had been heere named as well as the rest therefore it seemes he stayed behind and would not leaue his Idolatrous country In whom we see the nature of the wicked who cannot be perswaded to leaue the world and though he went not at this time yet afterwards being either troubled in his conscience or els banished from that place as Augustine thinketh lib. 16. de ciuit dei cap. 13. Hee departed from thence but went no further then Mesopotamia for hee dwelt in Nachor Gen. 24. 10. Q. Why did Abraham and the rest of his company stay at Charran and went not immediately to Canaan A. Because his father being old not able to trauell so farre as Canaan therefore hee was driuen to stay there with his old father till he dyed but after his father was dead he remooued from thence to Canaan Act. 7. 4. In Nachor Terah and Abraham wee may see the threefold estate of men some like Nachor remaine in Chaldea and will not forsake the vanity of this world Others againe are like Terah who in their iourney from Chaldea to Canaan from the dominion of Satan and power of sinne to the kingdome of grace stay in the middle way and so dieth but the third sort are those true Christians who with Abraham doe not stay in Chaldea or if they doe it is but a short while but runne on with patience the race that is set before them Let vs then with Abraham walke towards Canaan while wee haue the light least darkenesse come vpon vs Ioh. 12. 35. I meane that darkenesse of death where the light is as darkenesse Iob 10. 22. For hee that goeth to the land of darkenesse that is to the graue shall come vp no more Iob 7. 9. Questions on the twelfth Chapter Q. IN that God doth call Abraham particularly from Chaldea doth it follow that there was more excellency and worth in him then in the rest A. No for before our calling we are all by nature the children of wrath Abraham was an Idolater as well as the rest of his kindred Ios. 24. 2. For how could hee else chuse beeing borne of Idolatrous parents and bred amongst an idolatrous people and wanting the meanes to know the true worship of God till God himselfe did wonderfully call him Yea if he had beene free from superstition wherein had the mercy of God appeared in calling him then Abraham being in the same estate of misery that others were is the more bound to God for his mercifull calling for it was of his meere loue that he called both him and his seed because he loued their fathers therefore hee chose their seed after them saith Moses Deut. 4. 37. And as God called Abraham from Chaldea so doth he call vs from the power of Satan not because of our foreseene merits but because it was his pleasure for it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. Q. How and to what end was Abraham called A. He was called effectually for he is not of the number of those who are called but not chosen Mat. 20. 22. But of these who called in time predestinated before time and shall be glorified ofter time Rom. 8. 30. Secondly he was called not by violence as Paul nor by affliction as oftentimes the Israelites were nor by present benefits as those who were healed by Christ and the Apostles nor by working of miracles as many in the Gospell but by the bare word of God Get thee out of thy country c. Thirdly hee was called not because of his fore-seene faith much lesse because of his fore-seene merits for both these follow calling Non praecidunt iustificandum sed sequuntur iustificatum But hee called him because it was the good pleasure of his will Ephes. 1. 5. Fourthly he is not called onely to a priuate office or function as Saul was to the kingdome and Iudas to the Apostleship and neither of them to grace but he was called both to bee a Father and Prince on his people as also to be a member of that City which he looked for whose builder and maker is God Heb. 11. 10. Fifthly he is not called as he was who first desired to bury his father But as Peter and Andrew lames and Iohn were who leauing their ships their fathers and their nets followed Christ Mat. 4. So Abraham departed as the Lord had spoken Q. How often did God appeare to Abraham A. Nine times First now
called Pharaoh In the time of Abraham and this name remained amongst them till the returne of the people from Babylon then in the beginning of the Grecian Empire they were called Ptolomees till Cleopatra being ouercome Augustus did redact it into the forme of a prouince but after the Empire was diuided Egypt being gouerned a while by the Grecian Emperours and weary of that seruitude they did chuse Calipha the captaine of the Saracens to be their King from whom the Egyptian kings for almost the space of 447. yeeres were called Caliphae afterward the kings of Egypt were called Sultans after the death of Melechsala Q. How was Saraies chastity preserued A. By the hand of God for Pharaoh and his house were plagued with great plagues because of her then questionlessâ—… as God had a care to keepe her chastity from Abimelech so now he hieth to keep it from Pharaoh though here it bee not directly expressed as there because shortly after mention is made of Isacks birth whom some would haue thought to haue been Abimelechs sonne and not Abrahams Secondly here we see the care that God hath of his children in their extremities hee suffereth no man to doe them wrong Psal. 105. 14. Thirdly Kings must take heede by this Pharaoh that they do not oppresse and offend Gods children for hee hath reprooued kings for their sakes Psal. 105. 14. Fourthly wee may see here the fiercenesse of Gods iudgements who for this sinne of Pharaoh did plague his whole house so many times for the wickednesse of a king the whole land is punished Quicquid delirant reges plectuntur Achiui Fifthly God plagued Pharaoh for Abrahams wife euen so whore-mongers and adulterers God will iudge Heb. 13. 4. Examples we haue of Pharaoh here Rubin Gen. 35. The Beniamites Iudg. 19. Dauid 2. Sam. 11. The Israelite with the Moabite woman Num. 25. 6. If God plagued Pharaoh who ignorantly tooke Sarai what plagues must they looke for who take a pride and pleasure in committing adultery Seauenthly not onely Pharaoh but the Princes that counselled him are plagued euen so shall all wicked counsellors bee handled Malum consilium consultori pessimum Then let none wonder why they are also punished Quid mirum â—…os regiae penae fuisse participes qui regis in patrando flagitio fuerunt adiutores Chrysostom Q. Did Pharaoh commit adultery with Sarai A. No for he is plagued before he touched her or else to what end had hee beene plagued after he violated her Secondly it was not the custome amongst these nations for kings to take them wiues before they had purified themselues certaine dayes yea a whole yeare as we may see in the booke of Hester Thirdly although Pharaoh had touched her yet properly wee cannot call that copulation adultery because she yeelded not of her owne accord but was compelled both by her husband to saue his life as also by Pharaoh So Abraham did lye with Agar and yet we cannot say he committed adultery seeing he did not of lust but by the counsell of his wife to beget children yet the surer way is to hold that she was not touched Fourthly we may collect here by Pharaohs words that if he had knowne Sarai to be Abrahams wife he would not haue taken her Qui pratâ—…ndit ignor antiam condemnat intemperantiam Ambros. lib. de Abr. cap. 2. This prophane king had learned so much continency euen by the law of nature Fifthly it is like that Pharaoh was warned by God in a dreame as afterward Abimelech was that Sarai was the wife of Abraham Q. Why did Pharaoh giue charge to his men concerning Abraham A. Because he would not haue any to doe him wrong and like enough the Egyptians did enuy him because for his sake the king and court was plagued as also because hee grew very rich amongst them in that short time he remained there Secondly because he would not haue any violence offered to Sarai for he knew how prone to lust his people were Here then we see that the hearts of kings are in the hands of the Lord Prou. 21. 1. Secondly Abraham in this tentation lost nothing but gained both riches and honour then true it is that all things worke together for the best to them that loue God Rom. 8. 28. Now whether Abraham taught the Egyptians astrologie or not is vncertaine yet like enough he did although he did not remaine their long for it is very probable that Abraham did labour to bring them to the knowledge of the true God which he could not better doe then by the knowledge of the visible celestiall creature and truely no man fitter to teach them then Abraham being bred amongst the Chaldeans the onely astrologers in the world hauing also himselfe the true knowledge of God and none fitter to learne this science then the Egyptians who were naturally inuited thereto because of the perpetuall serenity of their ayre beeing altogether free from cloudes which doe take away the light of these celestiall bodies oftentimes from vs. Questions on the thirtenth Chapter Quest. HOw is it vnderstood that Abraham went vp out of Egypt into the South A. He is said to goe vp out of Egypt because this country lyeth lower then Canaan So in the precedent chapter vers 10. Hee is said to goe downe to Egypt Now Abraham going to Canaan from Egypt is said to goe vnto the South not as though Canaan did lye Southward from Egypt for it is Northward But by the South here Moses vnderstandeth the Southerne parts of Canaan As Canaan was a type of heauen so is Egypt of the kingdome of Satan Abraham came out of Egypt to Canaan so must we from the power of Satan to the kingdome of grace he went vp from Egypt so wee must ascend by faith and seeke those things that are aboue he went vnto the South as to the sunne so we must follow the sonne of righteousnesse and walke in the light while it is day hee tooke his wife and Lot with him so we must helpe forward our friends in this spirituall iourney he was very rich when he went vp so we must be rich in faith Iam. 2. 5. Rich in good workes 1. Tim. 6. 18. Rich in vnderstanding Col. 2. 2. Rich in all vtterance and knowledge 1. Cor. 1. 5. Q. Why did Abraham returne againe to Bethel where he was before A. Not to pay his debts which hee had contracted going to Egypt as Rabbi Salomo prateth but because he knew this place better then others Secondly he had more acquaintance here then else-where Thirdly he receiued here some blessings from God therefore his affection is more bent to this place then to any other Fourthly this place had beene consecrated already by building an alter and calling vpon the name of the Lord therefore he would not seeme to neglect that place which was once consecrated for Gods worship teaching vs not to despise the publike places dedicated to Gods seruice Fifthly he would not seeme to
at the command of Elisha 2. King 6. In her many were baptized by Iohn confessing their sinnes Matth. 3. Yea Christ himselfe did sanctifie her with his bodily presence being baptized there and in her the holy Ghost descended vpon him and whils he was there the heauens were opened and the voyce of the Father heard Matth. 3. This. Iordan flowed from two springs in the foote of Libanus the one is Iordan and the other Dan and emptieth her selfe into the dead sea so called because no creatures can liue there the very fowles that flie ouer it fall downe dead this lake is about some 36. miles long and in some places 8. or 12. miles ouer whatsoeuer is cast into it doth swimme not sinke as Vespatian made triall vpon the bankes groweth fruit faire to the sight but being touched are nothing but dust within Q. Why would Cod haue Abraham and Lot to be separated A. For the further good of them both First to preuent that discord which was like to arise by their dwelling together Secondly that the knowledge of God may the further be defused in Canaan by Abraham and to the fiue Cities by Lot so wee reade Acts 15. That when Paul and Barnabas could not agree about Marke they departed asunder Paul to Syria and Cilicia and Barnabas to Cyprus and so the Gospell by this meanes was enlarged Thirdly God would haue Abraham to stay in Canaan but Lot to depart because Abrahams posteritie the Israelites was to inioy this land but not the Moabites and Ammonites who came of Lot And here we may obserue that Lot did not chuse the better part for though that countrey was pleasant yet the inhabitants were wicked and where he thought to haue found pleasure he met with trouble and sorrow for he vexed his righteous soule from day to day with their vnlawfull deedes 2. Pet. 2. 8. Such is the foolishnesse of this world for whiles men hunt altogether for pleasure they fall into griefe and sorrow Vbi mel ibi fel. Againe in Abraham we may obserue singular wisedome who though he loued Lot most deerely yet rather then by his companie he would offend God he doth most willingly suffer him to depart and so must we cast away euery thing that is offensiue to God be it neuer so neere and deere vnto vs. If thy right eye offend thee plucke it out and if thy right hand offend thee cut it off for better it is for one of the members to perish then that the whole body be cast into hell Matth. 5. Q. How is it vnderstood that the Sodomites were sinners before the Lord A. That is openly and boldly without either shame of men or feare of God euen as the earth Gen. 6. 11. Is said to be corrupt before God and Nimrod Gen. 10. 9. Is called a mightie hunter before the Lord the sinnes then of Sodome were many and fearefull as pride fulnesse of bread aboundance of Idlenesse Ezech. 16. Euen that vnnaturall sinne of Sodomie Gen. 19. Yea they were contumelious against men impious against God vnmercifull to the poore cruell to strangers Iosep. lib. 1. Antiq. And questionlesse Idolatrie did reigne amongst them and many more sinnes and here they are called sinners not as though they onely were sinners for by the disobedience of Adam we are all made sinners Rom. 5. 19. But because they were notorious and open sinners therefore this title is giuen them so Psal. 104. 35. Let the sinners be consumed c. and Matth. 26. 45. The sonne of man is betrayed into the hand of sinners and 1. Tim. 1. 9. The law is made for sinners and here wee see that though these Sodomites inioyed pleasant and fruitfull grounds yet they sinne exceedingly against the Lord. Thus the wicked doe abuse Gods externall gifts and the more they haue the more vnthankfull and sinfull they are when the Israelites waxed fat they spurned with their heele Deut. 32. 15. This made Salomon vnwilling to seeke riches lest hee should deny God For it is hard for a rich man to enter into the kingdome of heauen Secondly let not the godly enuy the riches and pleasure of the wicked but behold the end and they shall see them consumed with Sodome Thirdly let not the wicked reioyce in their riches and pleasures for though God spare them a while yet the day will come when with Sodome they shall bee consumed with fire and brimstone Q Did Abrahams posteritie inioy no more ground then that which Abraham did now see A. Yes a great deale more euen from Dan to Beâ—…rsheba which Abraham at once could not see then Abraham did not onely inioy that which he saw but that also which he went through in length and breadth verse 17. And as God showed the land now to Abraham so did he afterwards to Moses but neither of these could at once see all the land but God points out the limits and corners of it to them both and as Moses saw the land vpon Mount Pisgath So it is like that Abraham saw it vpon Mount Garizim they both see this land but neither of them doe possesse it now Abraham is grieued doubtlesse for the want of his deere friend and brother Lot but behold God comes to comfort him showing him the land thus God deales with his Saints heauinesse may bee for a night but ioy shall come in the morning Secondly we see here that Abraham did well in parting from Lot or else God had not come to comfort him thirdly God came not to Abraham till this strife with Lot was ended neither will he come to vs so long as we are at variance Fourthly Abraham saw the land now but did not inioy it so we by faith doe see the heauenly Canaan but hereafter wee shall possesse it Q. Why doth God againe renew the promise of giuing to him this land A. To confirme his faith which was often assaulted with many crosses and such is the weakenesse of our faith that of it be not often confirmed with the word of God it will faint and although Abraham had no inheritance here except that field and caue which he bought to burie Sarai in yet he did possesse it all in hope euen as we are now already saued by hope Rom. 8. Againe he did possesse it if not in himselfe yet in his posteritie so Iacob was Lord ouer his brethren Gen. 27. 29. Which was accomplished not in him for Iacob doth call himselfe Esaues seruant and Esau his Lord. Gen. 33. 14. But in his posteritie the Israelites who were Lords ouer the Edomites Esaus posteritie so Iacob foretold many things Gen. 49. Which should befall his children which did not happen to them but to their posteritie then Abraham being the chiefe head of the Israelites receiueth this blessing for his posteritie which they did begin to inioy 370. yeeres after the death of Abraham but they did possesse it not for their owne worthinesse but for the faith and obedience of Abraham Q. Whether
in so short a time he did subdue so many nations and from hence wee must learne with all expedition to subdue our sins for Periculum est in mora Q. What successe hvd Chedorlaomer and his confederates against the Kings of Sodome and Gomorrha A. The kings of Sodom and Gomorrha fled and fell into the slime pits not of ignorance for they were better acquainted with that ground then their enemies but of purpose that so they might escape the fury of their enemies in these pittes questionlesse a great many perished and others of them fled to the hils Secondly all the goods and victuals of Sodom Gomorrha were taken which was a very great spoyle because in Sodom there was both riches and abundance of bread Thirdly Lot is taken captiue and his goods taken from him which was the cause that Abraham made warre against them and ouercame them Here then we see that many are killed in the iudgement of God and some escape in his mercy Secondly the goods and the victuals of Sodom are made a prey to the hungry souldiers in Gods iust iudgement because they did not vse them eyther to Gods glory or the comfort of the poore but to pride and ryot Thirdly Lot is taken and so he is partaker of their misery because he desired to be partaker of their fruitfull country Q. What league made Abraham the Hebrew with Mamre Eschol and Aner A. Abraham the Hebrew for so he is called from Heber because he retained his faith or else from Habar because hee passed ouer Euphrates from which his posterity are called Hebrewes to put them in mind of their originall made a couenant with these three men or rather they with him because he was so highly beloued of God which couenant was not of the nature of those couenants that conquerours make with the conquered which are nothing els but lawes which the conquered must obey according to the pleasure of the law-makers neyther was this covenant to desist from warres and maintaine peace for there was no wars betweene them but it was onely a partition betweene themto defend and maintaine one anothers right against their enemies and questionlesse this couenant was made by the speciall direction of God for the comfort of Abraham who beeing a stranger there had notwithstanding the ayde and assistance of these great men when occasion serued and wee must note heere that Abraham is called an Hebrew and his posterity Hebrewes which name signifieth a pilgrime and stranger to put vs in minde what the children of God are in this life euen pilgrimes and strangers By which they shew that they seeke a country Heb. 11. Q. But did Abraham well to make a couenant with these Amorites being infidels A. Whether these three were infidels or notit is vncerten and I rather hold that they were not both because Abraham made 2 couenant with them rather then with others as also because wee cannot deny but there were some in these parts who knew the true God As Melchisedech who conuersed in these countries was both a king and priest of the most high God it is very like that his seruants and many more were of his profession and if there were why should we think that these three who were Abrahams speciall friends to be infidels seeing the holy man made a couenant with them but suppose they were infidels yet we cannot reprooue Abraham for this couenant made with them because as yet there was no positiue law to the contrary Secondly the iniquity of the Amorites was not yet full Thirdly Abraham could not liue amongst them if hee had not had mutuall commerce and made some couenants with them Fourthly in this couenant Abraham did not offend God seeing otherwise he could not haue liued peaceably among them and in this he gaue no advantage to the Idolaters to blaspheme God Fifthly many holy men haue made such couenants with infidels and are not reprooued as Iaeob with Laban Gen. 31. Isaack with Abimelech Gen. 26. Salomon with Hiram 1. King 5. Yea the Israelites themselues had power to make couenants with their neighbours nationst except with those seuen mentioned Deut. 7. Q. Was it lawfull for Abraham being both a priuate man and a priest to raise warres A. A priuate man cannot raise armes except he will be counted seditious now Abraham was no priuate man because by Gods owne mouth he was appointed Lord of this land and it was his by right although not by possession neither were these three brethren priuate men with whom Abraham was confederate Yea although Abraham had beene a priuate man yet this fact of his is no president for priuate men to rayse armes except they haue the same measure and direction of the Spirit that he had for if he had not beene directed by God it is vnlike that with three hundred and eighteene domestick seruants hee would pursue foure mighty kings Moreouer although Abraham was a priest and a prophet also yet he rayseth armes lawfully beeing called by God so did Moses and the Leuites fight against the worshippers of the golden calfe Moses killed Og king of Sihon and Samuel Agag king of Amelec yet these are not presidents for the ministers of the Gospell to rayse armes for they were called extraordiâ—…arily vnto this function but the preachers â—…f the Gospell are not Againe the preaâ—…ers of the Gospell must eschew all things â—…hat hinder them in discharging of their funâ—…tion especially warres which if they follow â—…hey must neglect prayers preaching and ecâ—…lesiasticall discipline Besides the Apostle â—…heweth that the weapons of our warrefare â—…re not carnall but mighty through God â—…asting downe euery strong hold 2. Cor. 10. Yet I deny not but the preachers may exâ—…ort the magistrateto raysearmes against the enemies of God for the priests vnder the law â—…ounded the trumpets and carried the Arke when the people went to battle Q. How farre did Abraham pursue his enemies A. As farre as Dan a place in the North of Canaan and one of the springs of Iordan a hundred and foure miles from Ierusalem it was of old called Leshem but being wonne by the Danitâ—…s it was called Dan. Ios. 19. 47. And it seemes that eyther Moses now giueth it this name by way of prophesie or els Ezer as who set the bookes of the olde Testament in order did change the old name beeing out of vse into this other name Dâ—… Here it was where Iereboam set vp the golden calfe and Peter confessed Christ to bee the Sonne of God and where the woman was miraculously healed of her bloody fluxe in memory of which miracle the woman caused a pillar to bee erected in that city on which the image of Christ was set and the woman behinde him touching the hem of his garment but Iulian caused this Image to bee pulled downe and his owne to be erected in the same place which shortly after was throwne downe with thunder from heauen Euseb. lib. 7. eccles hist. cap. 14.