Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	abraham_n	sacrifice_n	20	3	6.3161	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

the most famous city in all the east Plin. lib. 5. cap. 14. This is that city gouerned by Melchisedech repaired by Dauid beautified by Salomon with the goodliest temple in the world adorned with the miracles and preaching of the Prophets sanctified with the life miracles doctrine blood and resurrection of our Sauiour and with the sending downe of the holy Ghost honoured to bee the figure of Christs Church millitant in the old Testament and of the Church triumphant in the new watered with the blood of Steuen Iames and other holy Martyrs and happy in that the light of the Gospell did first shine there for out of Sion came the law and the word of the Lord from Ierusalem but most vnhappy in that she killed the Prophets and stoned them that were sent to her in that she would not bee gathered vnder the wings of Christ therefore many yeares agoe she is left desolate Mat. 23. Q. Wherein was Melchisedec the type of Christ A. Melchisedec was a king so is Christ the king of kings Secondly Melchisedec was a priest so is Christ a Priest after the order of Melchisedec Thirdly hee was King of peace so is Christ the Prince of peace Fourthly he was King of righteousnesse so is Christ Iehouah our righteousnes Fifthly he was without father and mother so is Christ as God without a mother as man without a father Sixthly as he was without generation so none can declare Christ his generation Seauenthly as he was without beginning or end so is Christ because hee is the beginning and the end Eightly he was an extraordinarie Priest not being in the line of Sem so was Christ not being of the tribe of Leui. Ninthly he was a greater priest then Aaron and so was Christ. Tenthly hee was not annointed with externall oyle neither was Christ but but with the oyle of gladnesse Eleauenthly hee refreshed Abraham with bread and wine so hath Christ with his owne body which is that bread of life that came downe from heauen Twelfthly he in his Priesthood had no successour neither Christ but hath an euerlasting Priesthood Thirtenth he blessed Abraham and so hath Christ vs withall spirituall blessing Fourteenth he was made like to the Sonne of God and Christ is the true and onely begotten Son of God Fifteenth he was king of Salem which is Ierusalem so was Christ annointed king vpon the holy hill of Sion which is Ierusalem Sixteenth he did not blesse Abraham till he returned from the slaughter of his enemies neither will Christ vs till we haue ouercome our spirituall enemies Seauenteene Melchisedec did vse to sacrifice at Ierusalem so did Christ sacrifice his blessed body on the crosse at Ierusalem Q. Why did Abraham giue tithes to Melchisedec A. To testifie his thankfulnesse to God who had sent such an excellent Priest to blesse him for he was bound to minister to him in carnall things seeing he was pertaker of Melchisedechs spirituall things Rom. 15. 27. Secondly he gaue tithes in signe of homage and to show how inferiour he was to Melchesedec consider how great Melchisedec was to whom euen the Patriarch Abraham gaue the tenth Heb. 7. 4. Thirdly he gaue tythes because hee knew although not by a positiue law as yet but by diuine inspiration that the tithes did belōg to God and to his Priests and therefore was sacriledge to keepe them backe for we must giue vnto God that which is Gods Matth. 22. 21. Fourthly because it was the custome euen before the law amongst holy men to pay their tythes euen as sacrificing building of Altars distinction of cleane and vncleane beasts therefore wee reade here not onely of Abraham but also of Iacob that promised to pay tythes of all he had to the Lord. Gen. 28. 22. Fifthly he paide his tythes as other holy men vse to doe because he knew that those who serue at the Altar must liue by the Altar 1. Cor. 9. 13. Sixthly he paide his tythes because hee knew that God would giue an hundred fold more then his tythes were worth according to that bring yea all your tythes vnto the store-house and prooue me saith the Lord if I will not open to you the windowes of heauen and poure you out a blessing that there shall not be roome y●…ough to receiue it Malac. 3. 10. Q. What kinde of tythes were vsed amongst the Hebrewes A. Hierome vpon Ezechiel cap. 5. 40. Affirmeth that there were some tythes which the people did owe to the Leuites Againe there were other tythes which the Leuites that is the inferiour order of ministers out of their tythes did owe to the Priests also there were other tythes which euery one of the people put a part in their barnes appointed to be eate by the Priests Leuites and people together in the entrance of the Temple moreouer there were other tythes which were laide vp for the poore but Vincentius in spec moral lib. 1. distinct 66. Maketh mention onely of three sorts of tythes vsed in the old Law the one sort were these which were paide to the Leuites spoken off Numb 18. 24. The other sort were these which were publikely eaten in the Temple mentioned Deut. 14. 23. The third sort were these which were laide vp at the end of euery three yeares for the poore strangers spoken of Deut. 14. 28. Of these three sorts of tythes the first onely remaineth amongst Christians the second sort which were publikely eaten and sacrificed are abolished being a meere ceremonie the third sort also for the proportion is taken away for wee are not bound to giue the tythes of our goods to the poore but to releeue them according to our abilitie and giue them such as wee haue Luk. 11. 41. Q. Then is it lawfull to pay tythes to the preachers of the Gospel A. It is not onely lawfull to pay them but sacriledge to withhold them for wee must giue vnto God that which is Gods and hee who bestoweth all things onvs doth require no more but his tithes of vs for the tithes doe not principally belong to the preachers but to God and he who setteth them a worke is their pay-master Therefore hee who withholdeth the tithes from the preachers doth not so much wrong the preachers as God to whom they properly belong Moreouer the precept of paying tithes is not altogether ceremoniall but partly morall partly iudiciall morall in that the labourer is worthy of his hire especially they who labour in the word are worthy of double honour for he that serueth at the Altar must liue by the Altar Iudiciall in that the paying of tithes to the labourers in the word belongs to the externall gouernment of the Church and common wealth and therefore Christian Kings and counsels haue established that vnder paine of excommunication the tithes should bee paid to the ministers as a due which God himselfe hath demanded Constantine and Charles the great did command the same the counsells Ma●…isconense held anno 587. can 5. Duriense an

of the Lord A. Because she was glad thinking she had borne the promised Seed that should tread downe the Serpents head but she was deceiued for hee was reiected although hee was the first borne and therefore a King and Priest and Abel whom she counted vanitie was chosen and his sacrifice accepted Q. Why is it said that Abel was a feeder of sheepe A. To signifie that Abel was the figure of Christ for as hee was killed by his brother Caine so was Christ of his brethren the Iewes as Abels sacrifice was receiued so was that perfect Sacrifice of Christ accepted of the Father as a full Propitiation for our sinnes and as Abel was a shepheard so was Christ the true Shepheard that laid downe his life for his sheepe sake Q. Wherein was Abels sacrifice better then Caines A. In that it was of the best and fattest signifying that the best things must be giuen to God secondly it proceeded of faith and loue that Abel carryed to God Heb. 11. Q. How did Cain know that God respected the sacrifice of Abel A. By some visible signe as by fire from heauen consuming the sacrifice for so hee vsed to shew afterward that he liked the sacrifice by sending fire as Leisit 9. Iud. 6. 1. Chron. 21. 1. Kings 18. Q. Why doth God say that Abels desire should be subiect to his brother A. Because Caine was the first borne and therefore by nature had great priuiledges ouer his younger brethren which words God speakes to restraine him from hurting Abel for though God accepted Abels sacrifice yet he would not take away the honour of Caines Birth-right and the priuiledges that followed the same Q. Why did Caine kill his brother Abel A. First for Enuie because God accepted his sacrifice and therefore he thought that Abel should haue obtained his birth-right secondly by the instigation of Satan who considering the holy life of Abel thought that of him should com●… the promised S●…de so hee began 〈◊〉 to persecute Christ. Q. Wherein was Caines answer to God euill A. In ●…hree things first in that it was a lye secondly in that it was impious for hee lyed not to m●… but to God thirdly in that it was 〈◊〉 〈◊〉 Am I my brothers keeper Q. Why is it said that Abels bloud did crie to God A. To expresse the wickednesse of this sinne In Scripture foure kindes of sinne doe crie to God first Murther as in this place secondly that fearefull sinne of Sodome Gen. 18. thirdly the oppression of the poore Exodus 3. fourthly the keeping backe of the labourers hire Iames 5. Q. What is Caines punishment A. First he was accursed that is depriued of Gods loue and fauor and hated of all good men and he was the first man that was cursed as the Serpent his father was the first creature that was cursed because both the Diuell and Caine were murtherers Adam was not cursed but the Earth for him Secondly the Earth also is cursed for Caines sinne and made vnfruitfull Thirdly he is made a vagabond and fugitiue signifying that he should be so troubled with the sting of his guiltie conscience that he should be in continuall feare Q. Was Caines sin●…e greater than he could heare A. No for his sinne was not greater than Gods mercie and his punishment was not greater than Gods iustice could inflict and so by these words hee eyther accuseth God of iniustice in saying his punishment is greater than he can beare or else he despaireth if he say his sinne is greater than he can beare and so he sinneth now more fearefully than before for before he sinned against his neighbour here he sinnes against God Q. What meaneth Caine when he saith he shall be cast out from Gods face A. By Face either he meanes his presence in the Church and in this sence to be cast out from Gods face is to be excommunicated out of the Church or by his Face wee may vnderstand his fauour and protection as often in Scripture also in this sence to be cast out from Gods face is to lose his loue care and fauour as to haue his face is to haue all blessings Q. Why wa●… he afraid to be killed seeing there were no more men now but Adam A. Although Moses doth not mention other men at this time because his drift is to speake only of the propagation of the Church yet we must know that now when Abel was killed mankind was multiplyed for he was killed the 129. as some or the 130. yeere of the World as others doe thinke Q. What is meant by the seuen-fold punishment that they shall suffer who shall kill Caine A. By this is eyther vnderstood that they shall be punished to the seuenth generation or else by seuen-fold is vnderstood manifold as often in Scripture So then hee that did kill Caine should be most seuerely punished not onely for murthering a man but also for murthering such a man as was marked by God that he should not be murthered Q. But why would not God haue Cain killed A. First to shew that he abhorres murther secondly hee would haue him to liue long in feare and torment thirdly that by him liuing so long in torment and miserie others might be warned to abhorre murther fourthly that hee might haue the longer time to repent him for his sinne Q. What marke was this that God set vpon Caine A. Whether it was a marke on his bodie or madnesse and feare in his minde it is vncertaine yet it was some reall and visible signe that men might be warned by not to meddle with him Q. How is it vnderstood that Caine went out from Gods presence A. Heere his presence doth not signifie his knowledge and power for none can flee from that as Whither shall I ●…lee from thy presence Psalme 139. and Ionas thought to haue fled from this presence Ionas 1. But his presence doth signifie heere the place of his worship where he shewed his presence and that is his Church or else he went out of Gods presence that is he was depriued of Gods loue and fauour Q. Why did Caine build a Citie A. For his better securitie for hee was in continuall feare secondly because hee was worldly-minded placing his happinesse in the cities and forts of this world and not looking for that city whose builder and maker is God thirdly that he might the more securely tyrannize and prey vpon other mens goods and lands for he is the first King and Conquerour in the world and therefore Kings should not delight in Conquering kingdomes with bloud least they be counted the suc●…ssours of Caine and Nimrod that mighty Hunter for Magna imperia sunt magna latroci●…ia Q. When did Caine build this Citie A. Not when Henoch was borne for then there was no great need to build seeing there were but few persons in the world but in his old age for Caine liued a long time and now man-kinde was greatly multiplied Q. Why did ●…ee call his Citie

of all his blessings and is the cause of all our infirmities and of all our actuall sinnes Q. Why will not God destroy all liuing things as he did A. Because mans imagination is so euill from his youth that if he should punish him as he deserued hee should euery age send a flood for there is none that doth good no not one Psal. 12. So then that hee spareth vs it is to be attributed to his mercy not to our merits Q. Is God the cause that mans imagination is euill from his youth A. No he made man holy but hee fell of his owne accord God then is the cause of mans heart and of his imaginations but not of the corruptions and vitiositie thereof and yet he doth permit sinne because he vseth it for a scourge to the wicked and for a means to aduance his owne glory Q. What doth God besides promise Noah A. That all the dayes of the earth seede time and haeruest heate and cold c. should not cease in which words he sheweth vs the renouation of the world which answers to the creation Before the creation there was confusion and darkenesse and so likewise before this renouation in the creation God made the lights of heauen now hee restores them then he gaue man dominion ouer the creatures now he restores the same as God gaue man foode then so he doth now man was then created to Gods image and the same is now mentioned God made a lawe then that man should not eate of the forbidden tree and here hee commands that man shall not shed blood they receiued a blessing then to increase and multiply the same they now receiue Q. Shall there be summer and winter night and day c. so long as the earth remaineth A. Yes so long as the earth remaineth in that state it doth now subiect to generation and corruption in the parts thereof and obnoxious to many imperfect qualities which at the last day shall be abolished the substance remaining for euer and then the summer and winter shall cease Againe that which is spoken here is meant of the world in generall and not of particular countries and times for there was neither seede time nor haruest for the space of three yeares sixe moneths in Eliahs time and in the land of Egypt there was no distinction of day and night for three dayes because all that time there was darkenesse and in the dayes of Iosua the sunne stood still a whole day Q. Why doth God speake onely of summer and winter and not of the other two parts of the yeare A. Because these are the two principall parts of the yeare and most opposite the other two depends on these and participates of their qualities the spring then and haruest being both hot and cold in the one they agree with Summer in the other with Winter So likewise here is mentioned onely heate and colde because these two qualities are more actiue and forcible in generation and because more sensible then moyst or dry so seede time and haruest are onely named because sowing and mowing are the most vsuall and profitable actions amongst men Q. Doth God promise to Noah onely these temporall blessings as heate and cold summer and winter and not spirituall A. Hee promiseth these temporall blessings and vnder them spirituall For as the stability of the world is promised so the stability of grace in Christ is included and vsually in Scripture vnder earthly shadowes spirituall blessings are couenanted Canaan was a type of heauen Dauids kingdome of Christs spirituall kingdome Solomons temple of Christs Church therefore altars priests and sacrifices of Christ our golden Altar our high priest our sweete smelling sacrifice againe we must note that oftentimes God altereth the seasons and qualities of the ayre but it is for our sins therefore when wee see cold summers hot winters raging stormes excesse of heate and cold drinesse and moistnesse let vs leaue to trouble God without sinnes and he will leaue to trouble vs with his plagues moreouer let vs not fixe our chiefest happinesse in these temporall blessings But let vs looke to him that is the giuer and the end of all euen Iesus Christ the authour and finisher of our faith And lastly let not these blessings be motiues of security but rather stirre vs vp to be thankfull to him that prouides all things necessarie for this life and a crowne of righteousnesse for the life to come Questions on the ninth Chapter Q. VVHy doth God first of all blesse Noah with increase of children A. Because of earthly blessings this was the greatest the earth being now voide of mankind and Noah knew not till now whether it was lawfull to beget children seeing God had destroyed mankinde Secondly to teach vs to account our children chiefe effects of Gods blessing and to bee thankfull to him for them behold children are the inheritance of the Lord and the fruite of the womb his reward Psal. 127. 3. Q. Is this blessing all one with that which Adam had in paradise A. Yes in respect of the matter but not of the manner for then procreation of children should not haue beene painefull Secondly not inordinate thirdly not imperfect Q. How could this blessing belong to Noah seeing he had no children after the flood A. Although this blessing was fulfilled in his children yet it is giuen to him because he beeing the roote their increase was his increase Secondly because he was found righteous before God and God smelled a sauour of rest in his sacrifice Thirdly to let his children know that this blessing did belong to them onely for their iust fathers sake Q. Is euery increase the blessing of God A. All that are lawfully procreated are Gods blessings both in respect of the childe begotten and in respect of the manner of begetting but those that are not begotten in marriage doe not proceede of Gods blessing in regard of the manner of procreation howsoeuer in themselues they may bee the effects of Gods blessing Secondly the increase of all other creatures doe proceede of Gods blessing but for mans sake for whom they were created Q. Which is the second prerogatiue that God giueth now to Noah and his sonnes A. That their feare and terrour may bee vpon al the beasts fowles fishes and creeping things this dominion had Adam but after a more excellent manner for the creatures were subiect of their owne accord now of feare and by constraint and although that man hath power to rule ouer the beasts with feare yet great men must not rule their inferiour brethren with feare but rather with loue for Viri sancti non praeesse gaudent hominibus sed prodesse Greg. mor. lib. 21 cap. 11. Q. Hath man this dominion ouer all the creatures and at all times A. No For the wilde asse derideth the multitude of the Citie and heareth not the crie of the driuer Iob 39. 10. the Vnicorne will not serue nor will he tarrie by the

this couenant we see the largenesse of his loue who is not contented to make it with one person family or countrey but withall Noahs posterity then who is able to comprehend the bredth and length and depth and height of the loue of God Q. Why did God make a couenant with the beasts and foules A. Not for their owne sakes but for man for as God made them for his sake so for his sake he blesseth them and makes his couenant with them Secondly to teach vs that if he hath such care of the beasts farre greater care will he haue ouer vs Oh we of little faith Q. Why did God confirme his couenant with a signe A. For the confirmation of our faith and strengthening of our memory as commonly he vseth so he confirmed our mortification by circumcision heauen by Canaan the death of Christ by sacrifices our regeneration by water our spirituall foode by bread and wine c. and these are the signes of grace or rather seales different from these miraculous signes of glory as the fierie piller the cloud the firie bush the rod of Moses the drying of the red sea the rocke that yeelded water Q. Which was this signe of the couenant A. The raine-bow which is called his bow First because he made it secondly because of the wonderfulnes thereof therefore it is called by the Poet Thaumantia proles thirdly because he by his speciall ordinance did ordaine it to be a sacramentall signe of mercy againe it is called the raine-bow because it is in the cloud in the day of raine Ezech 1. 28. Secondly because it signifies that the world shall neuer be drowned any more with raine moreouer it is called a bow because of the likenesse it hath with a bow Secondly because as a bow in Scripture is vsed for a signe of wa●…s so the raine-bow naturally is the signe of waters although God hath now made it a signe not of waters but of deliuerance from waters Q. Why did God set his bow in the clouds A. That it might bee the more conspicuous and in the sight of all Secondly because it is a watrie meteor generated in the clouds by the reflexion of the sunne Thirdly for our greater comfort for there God would place it where the greatest feare and danger of water is to witte in the clouds Therefore now we neede not feare the clouds because their waters are sealed with this bow that they shall not any more drowne the earth Fourthly the clouds are oftentimes the signe of Gods presence and fauor as here the bow is set in the clouds a cloud went before the Israelites the Lord gaue the law in a cloud vpon mount Sinay the Tabetnacle was filled with a cloud and in a cloud God appeared in Salomons Temple the clouds are his pauilion Psal. 18. and his charret Psal. 104. Christ was transfigured in a cloud in a cloud he ascended and in the cloudes of heauen hee shall come againe to iudge the quicke and dead Q. Is that opinion of Ambrose sound who thinketh that this bow is not meant of the rainebow but rather figuratiuely of the secret power of God A. No for here it is expresly meant of that bow which is in the clouds which is none else but the rainebow Secondly this narration of Moses is historicall but that opinion of Ambrose is allegoricall Thirdly his opinion is contrary to the opinion of all the greeke and latine Fathers Q. Doth the raine-bow naturally signifie that the earth shall not bee drowned with water A. No for although the raine-bow in respect of the matter and generation thereof be naturall yet as it is a signe of Gods mercy and deliuerance from water it is supernaturall then there is no naturall relation betweene the raine-bow and an vniuersall flood because such a flood cannot proceede of naturall causes but onely by Gods power yet naturally it doth signifie some moderate raine to follow because it is generated not when the whole face of heauen is couered with thicke clouds but when there are some thinne and dewey cloudes opposite to the sunne Q. Why did God rather make the rainebow the signe of his couenant then any thing else A. Because amongst the celestiall bodies there is none more wonderfull conspicuous and glorious then this and therefore fittest to be the signe of such a couenant betweene God and vs Secondly the couenant is that God will restraine the waters from drowning the earth againe this is seene in the bow wherein there is water but temperated with light with light heate is ioyned and heate is that which restraines immoderate raine thirdly the effect of his couenant is peace and reconciliation and this is signified by the Raine-bow which wanteth both string and arrow For hee shot his arrow against the first world and hath broke the string because he is reconciled to vs fourthly the Raine-bow naturally signifieth a moderate raine therefore it was fittest to signifie supernaturally restraint from inordinate raine fifthly the flood proceeded from the clouds and this Bow is generated in the clouds therefore fittest of all to assure vs that wee shall not bee drowned with the immoderate raining of the clouds Q. Was the Raine-bow before the flood or not A. It was in respect of the matter thereof For seeing before the flood the Sunne and the Clouds were which are the causes of the Raine-bow it could not be but that the Raine-bow was also Yet it was not till now in respect of that sacramentall relation it hath with Gods mercy for it was no signe of the couenant till now Q. Shall there be no Raine-bow as some haue thought fortie yeeres before the last iudgement A. If this were true then the time of the last iudgement should bee knowne but of that houre and day knoweth no man secondly if in that space there should bee no Bow then there should be neither raine nor clouds but famine miserie and mortalitie but Christ testifies the contrarie for men shall be eating and drinking marrying c. and therefore there shall be great ioy and plentie thirdly the Raine-bow is the signe of that couenant which God made not only with Noah but with all his posteritie and therefore shall continue till the end of the world Q. What relation is there betweene the Raine-bow and Christ A. As the Raine-bow is the signe of that olde and temporarie couenant so is Christ the Angel of the new and eternall couenant secondly as the Raine-bow is generated of the light of the Sunne which light is all one with that which is in the bodie of the Sunne So is Christ begotten of the substance of his Father light of light God of God from all eternitie thirdly as the Raine-bow doth consist of the light of the Sunne but somewhat obscurer because couered with a cloud So Christ doth consist of the nature of God which for a while did lurke vnder the vaile of his humanitie fourthly as God did manifest himselfe vnto

vexed to see not only others but also his owne posterity fall to idolatry yet he is comforted before he dyeth to see the Church renued again in Abraham and Isac and no lesse comfort was it for Abraham and his sonne to enioy the society of old Sem who saw the first world the flood the building of Babel who questionlesse did instruct them with the knowledge of the true God and of those things which he had both receiued of his father Noah and which hee had seene by his owne experience Q. What sonnes had Terah A. Abraham Nachor and Haran where Abraham though youngest is first placed for honour and dignities sake as before Sem is put before his elder brethren Secondly Abraham is not onely mentioned here but also Nachor and Haran for the better vnderstanding of the history of Lot the sonne of Haran and of Rebeccah Isaacks wife who was of Nachors house Q. How doe we know that Abraham was the youngest of these three A. Because he was borne when his father Terah was a hundred thirty yeares old for Terah dyed two hundred fiue yeares olde vers 32. of this cap. Then Abraham departed from Charran 75. yeeres olde Gen. 12. 4. therefore if Abram was 75. yeeres old at the death of his father it is manifest that he was borne the 130. yeere of his fathers age and so consequently he was yonger then Nachor and Haran who were borne before this time for Milcah Nachors wife was the daughter of Haran verse 29. therefore questionlesse Haran was the eldest Againe Haran died before his father verse 28. If then he died and had a daughter who was married before Abraham was 75. yeeres old then doubtlesse he was the eldest if then Abraham was borne when Terah was 130. yeeres old Haran must needs be borne when Terah was 70. For at that time he begate that is he began to beget children verse 26. Therefore by this also we may gather that Nachor was elder then Abraham Q. What shall we say to the Hebrewes who hold that Abrahams age of 75. yeeres is not counted from his birth but from his departure from Vr of Chaldea A. If this were true that Abraham was borne when his father was 70. yeeres old we must admit that hee was 135. yeeres olde when hee departed from Charran which is contrarie to Gen. 12. 4. Againe by this supputation it would follow that Isaac was born 35. yeeres before Abraham came to Canaan for Abraham was 100. yeeres old when Isaac was borne Gen. 21. But that is false for Isaac was borne in Canaan Yea if this fiction of the Hebrewes were true wee must be forced against the Scripture to admit that Abraham was 160. yeere old when Isaac was borne and that he liued 100. yeeres whereas he liued but 175. Gen. 25. Neither neede we with Augustine Quest. 25. in Gen. That Abraham came twice to Canaan once when his father was liuing and then hee remained there 60. yeeres and another time after his death for the Scripture both here and Act. 7. Mentions onely of once comming to Canaan and that after his fathers death Q What signifieth Vr of the Chaldees here A. It may either signifie fire properly and so the Hebrews think that Haran died in the fire but that Abraham was wonderfully deliuered from thence which sauours of a fable because neither mentioned by Moses nor Paul Heb. 11. Neither by Iosephus nor Philo who haue written much of Abraham Secondly This Ur may signifie metaphorically persecution and affliction which often in Scripture is called fire as Psal. 66. 12. Lam. 1. 13. And so Abraham was deliuered from the afflictions of the Chaldees Thirdly it may be here the name of a Citie as the Chaldee paraphrase taketh it or a countrey as the Greeke translateth it and this is most proper then Vr was a Citie or Countrey in Chaldea so called either from the fire which they saw come from heauen vpon the fathers sacrifices or else from the sacred fire which was kept there for fire was holy amongst the Gentiles especially amongst the Chaldeans Persians and Romans or it might haue beene called so because it stood in a low place or valley which the Hebrews call Vr. In this countrey then or Citie Haran died before his father that is his father being yet aliue and from hence Terah tooke Abraham Lot and Sarai to goe to Canaan Q. Was Sarai Abrahams halfe sister by his father Terah and not by his mother as thinketh Clem. Alexand. lib. 2. Strom. A. No but she was the daughter of Haran and sister to Lot and Milcha which Milcha was grand-mother to Rebecca Isaaks wife Gen. 22. 20 23. Then though properly shee was his brothers daughter yet shee is called his sister Gen. 20. 12. As Lot is called his brother Gen. 13. 8. For the Hebrewes vse to call their kinsfolkes brethren and sisters and though properly shee be Terahs grand-childe yet according to the Scripture phrase shee may be called his daughter For grandfathers are called fathers in Scripture as Iacob calleth Abraham his father Gen. 48. 15. 16. Shee was then Abrahams sister that is his brother Harans daughter by the same father Terah but not by the same Mother for Haran was Terahs sonne by an other woman so that he was but halfe brother to Abraham Here then we see how carefull Abraham is now and other fathers here after to take them wiues of their owne kindred and not strangers being Idolaters and this they did when as yet there was no positiue law to forbid them as afterward it was commanded by Moses Deut. 7. 3. Q. What was Iscah whom Moses calleth the daughter of Haran A. This Iscah is no other woman but Sarai for els it had beene impertinent to haue spoken of her in this place the signification also of the word so much importeth For both Ischai and Sarai signifie the same thing to witte principality or rule Then Sarai we see had two names as many other in the Scripture and though Abraham marryed her being his mothers daughter yet we must not thinke that marriage vnlawfull in him for it was not exhibited by law yea after the law we see it was in vse by the practise of Othniel for he marryed with Achsah the daughter of his brother Caleb Iudg. 1. 13. Yet although this marriage was not vnlawfull in Abraham and Othniel because it was permitted them being extraordinary persons wee must not put it in practise for many things were lawfull to them which to vs are vnlawfull And though Moses doth not expresly forbid it yet by analogy and consequence it seemeth to forbid such kind of marriage Moses Lev. 18. doth not in expresse tearmes forbid the grand-child to mary with the grand-mother or with the wife of his grand-father or a man to marry with his mothers brothers wife and yet these marriages by proportion are vnlawfull Moses onely there sets downe expresly a few vnlawfull marriages that by those wee may iudge