was Abraham heire onely of this land or ◅ls heire of all the world as Paul scemeth to affirme Rom. 4. A. The seed of Abraham is twofold some after the flesh and some by promise Gal. 4. These who were only after the flesh possessed onely Canaan but the spirituall seede those that are Abrahams sonnes by promise and heires of his faith are also heires of the whole world for to them the world doth belong of right although the wicked haue the possession of the most part thereof yea wee may say that Abrahams spirituall seede hath possessed the whole world from the beginning for the Church which is Christs kingdome and the seed of Abraham by promise is vniuersall neyther is it tyed to any particular place according to these Scriptures I will giue thee the heathen for thine inheritance and the vttermost part of the earth for thy possession Psal. 2. 8. He shall haue dominion from sea to sea and from the riuer to the ends of the earth Psal. 72. 8. Hee shall raigne ouer the house of Iacob for euer and of his kingdome there shall be no end Luk. ◅ 33. This is that stone cut out of the mountaine without hands which became a great mountaine and filled the whole earth Dan. 2. 35. Q. How long was Abrahams seede to enioy this land A. For euer that is a long time for so this word is often vsed in Scripture so in this sence circumcision is called an euerlasting couenant Gen. 17. The Sabboth a signe between God and his people for euer Exod. 31. The seruant whose eare is boared must serue his master for euer Exod. 21. Now this cannot be vnderstood of eternity for the Israelites are long agoe expelled from Canaan circumcision the Sabboth and other ceremoniall lawes were abolished by the comming of Messyas the seruant was tyed to serue his master no longer then the yeare of Iubili◅ then so long did they possesse this land as they walked obediently before God for it was giuen to them vpon condition of legall obedience otherwise if they did not obey the land was to spue them out Leu. 18. 28. Abraham and his seede were to enioy this land for euer but Abraham was to keepe Gods couenant he and his seed after him for euer Gen. 17. 9. If then they haue not enioyed this land for euer they must not accuse God but themselues who haue not kept his couenāt for euer Gods promises do then stil include the condition of our faith and obedience as whosoeuer beleeueth in the Sonne shall not perish but haue euerlasting life but he that beleeueth not is condemned already Ioh. 3. And here we cannot deny but that vnder this earthly Canaan promised to Abrahams carnall seede is vnderstood heauenly Canaan which belongeth to his spirituall ◅eede then this word euer is attributed to ◅he signe which doth properly belong to the ◅hing signified and thus the Scripture vseth ◅n all sacramentall speeches to ascribe that to ◅he type and figure which doth onely belong to the thing signified as the lambe is called the passeouer the blood of goates and calues ◅s said to hallow and purge the bread is called Christs body and here Canaan is promised to Abrahams seede for euer which yet shall not continue for euer for the world shal be destroyed and all the works therein then earthly Canaan was possessed of the carnall Israelites for euer that is a long time but the true Israelites shall possesse the heauenly Canaan for euer and euer Q. Why saith God that he will make Abrahams seed as the d◅st of the earth A. God doth vse this hyperbolical speech to stirre vp the minde of Abraham for hee knoweth how dull and hard by nature wee are to hearkento him for which cause the Scripture doth vse many such kinde of figuratiue speeches as the toppe of Babel is said to reach to heauen the cities of the anakims to be walled vp to heauen to birds of the ayre are said to carry our words if we speake ill of the king the world cannot containe the bookes which might be written of Christ and many such like therefore they are foolish who thinke that there is no figuratiue speech in the Scripture but that all must be vnderstood simply Secondly by this speech God would signifie ◅nto Abraham that out of his loynes should proceede an exceeding great multitude of people which was fulfilled in Moses time for he sayes they were as the starres of heauen in multitude Deu. 1. 10. 10. 22. And Balac said that they couered the face of the earth Num. 23. 5. Yea Balam is forced to acknowledge their great number when hee sayes Num. 23. 10. Who can count the dust of Iacob and the number of the fourth part of Israel Thirdly although Abrahams carnall seede were great in number yet his spirituall seede is greater the number of the children of Israel shall be as the sand of the sea which cannot be measured Hos. 1. 10. Which is meant of the spirituall Israelites and Iohn saw a great multitude which no man could number of all nations and kindreds and people and tongues before the rhroane c. Reu. 7. 9. Fourthly as the carnall seede of Abraham considered in themselues were many yet but few in respect of all other nations for the Cananites the Hittites c. Were greater and mightier then the Israelites Deut. 7. 1. Euen so the spirituall children of Abraham though many in themselues yet are but few in respect of the wicked for many are called but few are chosen Mat. 22. 14. The way that leadeth to destruction is broade and many goe in thereat but the gate that leadeth to life is narrow and few there be that finde it Mat. 7. 13. Fifthly although the seede of Abraham be innumerable to man yet it is not to God who telleth the number of the stars Psal. 147. 4. And from hence we may collect that increase of children and a great posterity is a speciall blessing of God as wee may see Psal. 128. Q. Why would God haue Abraham to walke through the land in the length and bredth of it A. To augment both his faith and ioy in that his children should haue the possession of that land whereof he had now made a full survey Secondly this continuall walking vp and downe God would exercise his patience and let him know that he was but a stranger in his owne land Thirdly that by this meanes the knowledge of God might be the further propagated Fourthly that by the consideration of the length and breadth of that land hee might be able to comprehend the bredth and length and depth and height and know the loue of Christ which passeth knowledge Eph. 3. 18. Now as all the life of Abraham consisted in walking so doth the life of a Christian. Enoch walked with God Gen. 5. Abraham is commanded to walke before God Gen. 17. Noah walked with God Gen. 6. Abraham confessed that he walked in the sight
discords they haue lost their ancient glory and Constantinople which was the Queene of the Easterne Cities and sometimes the house of God and vineyard of Iesus Christ is become now a cage for Mahomet the diuell and his excrements the Turkes who as it seemes were only borne to be a plague to Gods people Q. Which are the three sonnes of Gomar here mentioned A. Ascanaz of whome came a people which did inhabite Ascania a countrey in Asia-minor in which there was a lake of the same name euen in the time of the 〈◊〉 Kiphath of him came the Paphlagons a people also in Asia which name they had of Paphlagon the sonne of Phiâ—…eas Thogarâ—… of him came the Phrygians a people in Asia neere to Bithinia Lydia and Misia they are called by the Hebrewes as Iosephus saith Thygrammanes from this Thogarma Q. Which are the foure sonnes of Iauan A. The first is Elishah of him came the Aeolians a people of greece who leauing their country went to Asia and seated themselues in Mysia which they called Aeolia from their owne name Elishah sold blew and purple to the Tyrians Ezech. 27. 7. His second sonne is Tharshish whose posterity inhabited Cilicia now called Turcomania where that famous City Tarsus was built as is thought by Sardrnapalus in which Paul was borne Act. 21. 39. hither 〈◊〉 fled 〈◊〉 1. 3. the people of Tharshish were famous for shipping Ezech. 27. 12. therefore Pompeius vsed their helpe in his sea fight against Caesar and the medeteranean sea is called Tarsis from them Psal. 48. 7. The third sonne is Cittiâ—… of whom came the Cyprians who did inhabite the Iland Cyprus not farre from Syria and Cilicia therefore the Iland was called Citica the Hebrewes call it Chittiâ—… and here was the city Citiuâ—… This Cyprus was many yeares vnder the gouernment of the Venetians but now they are vnder the seruitude of Magog the Turke His fourth sonne is Dâ—…danim of whom the Rhodiant came who inhabited Rhodus an Iland in the Carpathian sea famous for the citie Rhodos which was possessed by the Christians many yeares But at last proud Nabuchadnezzar the Turke by our negligence tooke both the city and the Iland Q What is meant by the Iles of the Gentiles A. Not onely the plots of ground which are compassed about with the sea but also countries and regions within the continent for the whole earth may be called an Iland because it is all compassed with the sea the Iles are giuen them with the rest of the earth to the sonnes of men the Iles are inuited to praise God Isa. 42. 10. The Iles shall waite for Christ. Isay 51. 5. the kings of the Iles shall offer gifts to Christ. Psal. 72. 10. and this was accomplished when God perswaded Iapheth to dwell in the tents of Sem. Gods children in this world may be likened to Iles for as Iles are separated from the rest of the earth so Christ hath chosen his Saints out of the world Ioh. 15. Secondly as Iles are compassed about with the sea and most subiect to stormes so the the Saints in this world are most subiect to afflictions Ioh. 16. Q. Which was Chams first sonne A. Câ—…sh the father of the Aethiopians of whorn mention is made Isa. 11. Ezec. 29. and 30. Amos 9. Nahâ—…m 3. Soph. 2. and else-where but the name of Aethiopia is sometime giuen to Arabia sometime to India because of the commerce that was betweene the Aethiopians these countries as also because they in sâ—…merare both black but Aethiopia properly 〈◊〉 in Affrica vnder which name not only the country of the Abissines is coÌ„prehended but also the Southeast part of Affrica from the meridionall line to caput bonâ—… spei and this confusion of the name hath caused many errors amongst the learned then this name of Cush and Aethiopia so often vsed in Scripture is rather to bee vnderstood of Arabia which was neere to India then of the remote countries of Affrica therefore Moses wife being a Madianite is called an Aethiopian Numb 12. Theodoretus thinketh that the Queene of Saba who came to see Salomon was Queene of Aethiopia Quest. 22. in Num. The Aethiopians did vse to call their Queenes Candaces whose chiefe gouernour the Eunuch was conuerted by Philip. Act. 8. Mathiac the Apostle did preach the Gospell to the Aethiopians as thinketh Sophronius Q. What was Mizraim A. The father of the Aegyptians who are still called by this name in the new Testament but in the old Mizraim and because Mizraim was Chams son therefore in Scripture Aegypt is called the land of Châ—… Psal. 105. 23. and 78. 51. If Mizraim was the father of the Aegyptians they neede not brag so much of their antiquity This country was first gouerned by their owne kings whâ—… they called Pharaoh then they were subdued by the Aethiopians in the dayes of Hezekias After that Cyrus the Persian ouercame them But vnder Darius Nothus they fell away from the Persian and were gouerned by their owne kings till Alexander subdued them After his death it fell to Ptolomeus by whose name their kings were called till Cleopatra after whose death the Romans made it a Prouince after them the Saracens had it and now it is vnder the Turkish slauery This country was famous for Abraham Ioseph the Patrâ—…kes the birth of Moses the deliuery of the Israelites for arts and sciences fruitfulnesse and riches townes and schooles for Christ and his mother who fled thither for many Martyrs and Christian professors for the first Monks and Eremites who from thence did ouerspreade all Europe But as before it was infamous for idolatry so now it is for Mahometâ—… blasphemous herefie Q. What people came of Phut A. The Lyrians a people in Affrica neere Mauritania where there is a riuer called Phut They are called by this name Eze. 27. and 38. cap. But they are called by the name of Lybia Act. 2. and Dan. 11. in Lybia there hath beene famous Churches but especially Carthage renowned for that learned Bishop and glorious Martyr Cyprian Q. What was Canaan A. The cursed sonne of Chaâ—… of whom came the Canaanites which did inhabite that land which was called Canaan the land of promise Iudea and now the holy land it was deuided in Iudea Samaria and Galile in it God was once well knowne but now instead of God Mahomet is worshipped Q. What was Seba A. The sonne of Cush and father of the Sabeans a people in Arabia-felix but there is a twofold Sheba the one in Arabia the other in Aethiopia this in Hebrew is written with Sâ—…mech that with Shiâ—… from this the Queene of Saba came to Salomon from that the wise men came to worship Christ both these places are mentioned Psal. 72. 10. the Kings of Shâ—…ba and 〈◊〉 shall giue gifts Q. What other sonnes had Cush A. Hauilah the father of the Getulians Sabtah of whom came a people called Sabathâ—…i dwelling in Arabia-felix Raamah and Sabtecha whose posteritie also did
inhabite Arabia-felix and mingled themselues with the Sabeans Q. What sonnes had Raamah A. Sheba whose posterity dwelt in Aethiopia and Dedan whose off-spring did possesse a part of Arabia-felix not farre from Idumea of Ded◅n mention is made Ier. 49. 8. Ezech 27. 15. and 38. 13. Q. What was Nimrod A. He was also the sonne of Cush and the first tyrant in the world who is mentioned here apart not because he was a bastard as some thinke but because Moses is to speake of his tyranny and greatnesse Secondly Nimrod heere is saide to bee mightie in the earth that is bloody and cruell for power and greatnesse is from God and therefore good if it be free from crueltie and blood but so was not Nimrods greatnesse and all bloody conquerours are Nimrods successors Thirdly Nimrod beeing of the posterity of Cham should haue rather beene a seruant then a Lord but it fals out many times that the wicked in this world doe flourish like a greene bay-tree when as the godly are appointed as sheepe to the slaughter Q. Why is Nimrod called a mighty hunter before God A. Because he was a persecutor and oppressor of his brethren for such are called hunters in scripture and sometimes fowlers for as hunters and fowlers vse all the snares and tricks they can to take away the life of the beasts and foules so doe the mighty tyrants to kill and destroy men Of these fowlers Dauid speakes Psal. 61. 3. Psal. 1◅4 7. of the hunters Ier. 16. 16. where such persecutors are called alfo fishers before God that is openly and without feare of God so tht now he became shameles in oppressing and cared not though God tooke notice of his wickednes this is the qualitie of impudent Lyers Q. Is Nimrod all one with Belus of whom prophane histories make mention A. Yes for both are said to build Babilon Secondly both were mighty men and oppressors thirdly they are both said to liue about 200. yeeres after the flood in Babylon fourthly they were both the inuenters of idolatry fifthly as the histories acknowledge no king in Babel before Ninus but Belus so the Scripture acknowledgeth none but Nimrod Q. Which are the four◅ cities that were subiect to Nimrod A. Babel the chiefest city of Chaldea where Nimrod began the Tower Belus his successor built the city which was amplified by Semiramis the wife of Ninus and at last Niniuie being conquered was reedified by Nabuchadnezzar The secōd i◅ Erech a city beyond Euphrates otherwise called Edessa and Hie◅ The third is Accad otherwise called Nisibi◅ a city vpon the riuer Tygris The fourth is Caln◅th a city of great note as wee may see Amos 6. 2. this was called Seleucia and Cresiphon in this towne the Parthian kings did vse to winter and these cities were built in Chaldea and Mesopotamia called here the land of Shinar and Mich. 5. 6. the land of Nimrod Q. Who was the builder of Niniuie A. Assur the sonne of Sem who to auoide the crueltie of Nimrod left Shinar and for his greater securitie built Niniuie which afterward was the chiefest citie of the Assyrian Monarchie and here we must not thinke that Assur was a mightie hunter like Nimrod in that he built a strong citie for hee did not build it to that intent that Nimrod built Babel but onely to secure himselfe from the crueltie of Nimrod Q. When was Niniuie built A. Three hundred yeeres after the flood and 2000. before Christ about the time that Abraham was borne by Assur whom the histories call Ni◅ this Citie was famous for the greatnesse beautie and riches thereof a◅d for the preaching of Ionas It did continue in great glorie for the space of 1400. yeeres and more till it was destroyed by Nabuchadnezzar at this day Niniuie hath many goodly buildings and spatious streets in it compassed about with walles the inhabitants thereof are for the most part Nestorians Q. What other cities built Ashur besides the great citie Niniuie A. Recoboth a citie by the riuer Euphrates mentioned also Gen. 36. 37. Chalah the chiefest citie of the countrey Calacina in Assyria Resen the citie Bess◅ra also in Assyria Q. What sonnes had Misraijm A. He begate Ludim or the Lydians mentioned Ier. 46. 9. who inhabited the country of Lydia in Asia-minor famous for that rich King Craesus and the riuer Pactol◅ secondly Anamim they did inhabite as it is thought the countrey Pentapolis in Lybia thirdly Lehabim they possessed Libia in Africa fourthly Naphtuhim they were the people Napatei in Aethiopia fifthly Pa◅sim they were the people Pharusij in Africa beyond Mauritania mentioned Esay 11. Ezech. 29. sixthly Casl◅him they inhabited the countrey Casiotis in Syria from them the Philistims came who possessed the land of Canaan Amos 9. 7. where they remained not cast out to the great griefe of the Israelites seauenthly Caphtorim a people called Cappadoces who did destroy the Philistims and dwelt in their land Deut. 2. 23. Ier. 47. 4. Q. What posteritie had Canaan A. Of him came Sidon father of the Sidonians hee built the citie Sidon in Phenicia which was after allotted to the tribe of Asser secondly Cheth of him came the Chethites or Hittites who inhabited the places about Bersabae◅ and of whom there were Gyants their land onely is promised to the Israelites Ios. 1. 4. because they were most afraid of them thirdly Iebus or the Iebusite he founded the Citie Iebus which after was called Salem and last of all Ierusalem Iudg. 19. 10. Gen. 14. 18. they were not vtterly subdued by Israel but continued till Salomons time who made them Tributaries 2. Chron. 8. 8. fourthly the Emorite or Amorites a people high as Ceders and strong as Okes Amos 2. 9. whose King was Og they were dispersed into diuers parts of the land for some of them possessed Libanus some Mount Galaad and others the hillie countrey of Pharan Therefore the whole countrey beareth their name Gen. 15. 16. when the Prophet would expresse the sinnes of Israel hee sayes their father was an Amorite Ezech. 16. 3. fifthly the Gergasite or Gergasins Matth. 8. and Gadarens Luke 8. sixthly the Hiuit◅ of whom came the Gibeonit◅s whose liues were spared by Iosua Iosh. 11. 19. seauenthly the Arkit◅ who dwelt in the citie of Arc◅ in mount Libanon eighthly the Sinite or the people of Sinai mentioned by Iosephus 1. Antiq 6. ninthly the Aruadite from them a part of Canaan was called Aruad mentioned in Ezech 27. 8. tenthly the Zemarite they inhabited ◅emarim which after fel to the Beniamites Iosu. 18. 22. eleuenthly the Hamathite from whom two cities beare the name the one is Annochia which Amos cap. 6 calleth Hamath Rabba or Hamath the great once the Metrapolitan of Syria the other is Hamath the lesse called also Epiphania from Antiochus Epiphanes this citie stood on the north side of the Israelites ground So these are the eleuen nations that came of Canaan in the 15. chapter of this booke there
are reckoned vp but ten and Deut. 7. 1. Act. 13. 19. there are counted but seauen for it seemeth that some were wasted or mixed confusedly with the rest before the Israelites did possesse the land Q. Which were the borders of the land of Canaan A. Sidon on the North-west allotted to the tribe of Aser Gaza on the South-west a citie which befell the tribe of Iuda Sodom with the other cities that were destroyed Gen. 19. on the South-east and these are the bounds of the whole land of Canaan Ioshua onely describeth the West part thereof Iosh. 13. 3. Q. Why is Sem called the brother of Iapheth here and not also of Cham A. Some are called brethren by nature as Iacob and Esau some by nation as the Iewes were Pauls brethren some by affinitie as Christ and his kins-folkes Matth. 12. and some by religion and affection as all Christians Then Iapheth and Sem are called brethren because they were not onely so by nature but also in affection So Siâ—…eon and Leui brethren for their affection in euill Gen. 49. Then though C ham by nature were Sems brother yet God accounts him not so because he was not of his affection and religion euen so wicked and prophane Christians though they are accounted our brethren in the iudgement of the world yet they are not so in the iudgement of God Q. Why is Sem called the father of the sons of Heber onely seeing he had more sonnes then Heber A. As Cham is called the father of Canâ—…an onely because his curse was visibly executed on him so here Sem is called the father onely of Hebers sonnes because his blessing was visibly powred on them Gen. 14. 19. Secondly because they onely retained the faith and religion of Sem thirdly by this God will show that Sems blessing did not belong to all his posteritie but onely to those that retained his faith Neither can we be partakers of the blessings of our Elder brother Christ except we be followers of him and holy as he is holy Q. Which are the sonnes of Sem A. Elam of whom came the Elamites so called from him but afterwards Persians from Perseus their gouernour secondly Assur father of the Assyrians who were enemies to Israel Assur is also the name of a citie in Iudea built by Salomon thirdly Arphaxad his genealogie and countrey are not spoken of in Scripture but that he is the Father of Christ. Luk. 3. yet it is thought that Chasdin or the Chaldeans are of him fourthly Lud of him came a people in Africa neere Aethiopia this I know is contrarie to the receiued opinion for this Lud is thought to be the father of the Lydians in Asia and Lud the sonne of Mizraim is thought to bee the father of this people in Africa but wee must not thinke that the world was so deuided among the sonnes of Noah as though Sems posteritie did onely possesse Asia Iapheths Europe and Chams Africa precisely without entermingling for as Madai thought Iapheths sonne did inhabite Media in Asia and Canaan who came of Cham did possesse Palestina in Asia so why may not Lud though Sems sonne inhabite Lidia in Africa fifthly Aram of whom came the Syrians called Aramites from him and their land Aram in the old testament but Syria in the new the chiefest citie of this land is Damascus Q. What sonnes had Aram A. Hus whose sonnes possessed the land of Hus Iobs countrey Iob 1. 1. which was a part of Idumea Lam. 4. 21. secondly Chul he inhabited Armenia thirdly Gether hee dwelt in Caria a countrey in Asia-Minor betweene Licia and Ionia fourthly Mash whose posteritie inhabited the hill Masius aboue Nisibus and they were called Masiani Q. What sonnes had Arphaxad A. In the Hebrew text Selah is called his sonne but the Greeke hath Caman which Luke followeth in his 3. chapter for there as also here in the Greeke Selah is called the sonne of Cainan and Cainan the sonne of Arphaxad some thinke that Selah was the adopted sonne of Cainan and the naturall sonne of Arphaxad but it is like that Luke in a matter of so small moment would not disagree from the Greeke text because it was in great account amongst the people then according to the Hebrew text Selah is the sonne of Arphaxad and father of Heber Q. What sonnes had Heber A. Peleg in whose daies the earth was diuided that is the inhabitants of the earth who before were of one tongue and one countrey are now diuided into diuers tongues and regions and therefore because when he was borne this diuision fell out hee is called Peleg which signifieth diuisionâ—… some thinke this name was giuen to him before he was borne by way of prophesie but it is like hee had it from the euent that fell out when he was borne neither is their opinion sound who thinke this diuision to haue beene in the end of his dayes which was in the 48. yeere of Abrahams age and 38. yeeres after the death of Ninus for at that time the world was replenished with people with diuers languages Kings and kingdomes and therefore this diuision was long before the last yeere of Peleg His other soâ—… is Ioktaâ—… who hath here 13. sonnes reckoned but because they seated themselues in remote and vnknowne regions beyond the East-Indies and fell away from the God of Heber to worship vnknowne Gods therefore they are little mentioned in Gods word and they doe yet remaine vnknowne to vs. Q. What countries did Ophir and Hauilah possesse A. Ophir did possesse the land which from his name is called Ophir doubtfull whether it be Cephala in Aethiopia or Chersomsus in India or Peru in America but we know that Salomons shippes fetched store of fine golde from this Ophir 1. Kings 9. and 10. chapt Hauilah did possesse India as Iosephus and Hierome doe affirme Q. What are Mesha and Sephar A. Mesha is a countrey in India where the sonnes of 〈◊〉 dwelt so called as it is thought from Mash the sonne of Aram. Sephar is a hill in India also and Luther coniectureth that this may be the hill Ararat or Iâ—…anus Q. Was there such a diuision of nations beforâ—… the flood as now is after A. Before the flood their was a diuision amongst men in respect of qualities for then some were good some bad c. Secondly in respect of religion for the posteritie of Setâ—… who are therefore called the sonnes of God did onely worship the true God but Cains posteritie were Idolaters or rather Athiests Thirdly in respect of place For Cain remooued from the place where he was and dwelt on the East-side of Eden Gen. 4. and there his posteritie planted themselues apart from Seths progenie yet their was not so great a diuision before the flood as after because after the flood the world was diuided in diuers tongues and speeches sects and religions lawes and gouernments townes and regions arts and occupations orders and degrees c. And in this
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
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
and Lot had gotten in their possessions in Charran where wee may see that Abraham was no base fellow but a man of might for hee had many seruants euen 318. trained souldiers Gen. 14. Againe here we see his care to their soules who would bring them with him a patterne for masters who must be carefull to procure the weale of their seruants soules and in that they went with him wee haue here an example for seruants who should bee ready to follow their masters in goodnesse Q. Did Abraham well in taking with him to Canaan all the substance that he had gathered A. Yes for God would neyther haue him begge not bee burdensome to those amongst whom he was to dwell our calling then doth not hinder the lawfull vse of riches lawfully gotten for those that were called by the Apostles did not altogether leaue their possessions but sold them as well for the vse of others as for their owne Act. 2. and Abraham as all the Saints may lawfully possesse riches for they are the gifts of God the effects of Gods blessings and the instruments of learning vertue and almes yet we must take heed that our riches bee not vnlawfully gotten Secondly they be not abused to luxurie and pride Thirdly that we doe not put our confidence in them Fourthly that wee doe not hide them with that vnprofitable seruant when we should vse them to the comfott of our selues and poore brethren Fifthly that we doe still acknowledge God to be the Authour and giuer of them Sixthly that whensoeuer occasion serueth we be ready to leaue them if God doe so require of vs for the greater aduancement of his glory and true religion and so it is to be vnderstood that the Apostles forsook all and they are promised to be highly rewarded who leaueth these things for Christs sake Mat. 19. Q. How farre trauelled Abraham through the land A. To the place where Sichem afterward was built a city in the tribe of Manasses belonging to the priests and not farre from the hils Hebal and Garizim where the Israelites heard the blessings pronounced Deut. 27. 12. This place in Abrahams time was called the plaine or Oke of Moreth for it seemes that here was a groue of Okes. And here we see that Abraham euen in this promised land is but a pilgrim for he is driuen to wander as farre as Sichem which is toward the desert Truely God would teach both Abraham and vs by this that our lise here on earth is but a peregrination Q. Did this land belong of right to Abraham Because he descended of Sem A. The Hebrewes thinke that Canan by Noah was giuen to Sem and his posterity but Canans sonnes tooke it by violence from them which is false First because the Scripture mentioneth no such thing Secondly if this country had belonged to Sem and so consequently to Abraham this had beene no free gift Thirdly is the Cananites had taken it violently then this had beene cause sufficient to haue driuen them out but wee reade onely that their wickednesse was the cause of their expulsion Leu. 18. 24. Fourthly God would not haue deferred foure hundred yeares to driue them out but presently would haue put Abrahams seed in possession of it which he did not for their iniquity was not yet full Fifthly Moses mentioneth no other cause that mooued God to bring his people to Canaan but onely because he loued them Deut. 4 37. And as God brought Abraham now to Canaan the countrey being replenished with Canaanites so did hee afterwards to his posterity for when they they were brought hither from Egypt they did finde the Cananites in the land Againe as the Cananites was in the land so the Cananites are in the Church and as Abraham liued a stranger amongst them so do the Saints amongst the wicked but as there came a time when the Cananites were driuen out so the day shall come when the wicked shall be cast out into vtter darkenesse Mat. 8. 12. Q. Which of the persons of the trinity appeared here to Abraham A. Not the father for as he is of none so he is sent of none nor the holy Ghost for he visibly onely appeared in a done on Christ in Iordan and on the Apostles in fierie tongues but Christ the second person the Angell of the couenant who hath from the beginning beene a mediatour and the embassadour of his Father Some to vpholde image-worship do thinke this wasian Angell Personaliter but God by representation and therefore he is called Lord. But this is false because the name Iehouah which is in the Hebrew text is neuer giuen to any creature for it is Gods proper name Esay 54. 5. Amos 4. 15. If the name Elohim had beene vsed here they might haue had some shew for their opinion for that name indeede is sometimes giuen to the creatures Psal. 82. 6. But the essentiall name of Iehouah is here expressed which is onely proper to the creator Secondly if this had beene an Angell it is not like that Abraham would haue built an altar to him for building of Altars was a part of diuine worship Q. To whom then did Abraham build thiâ—… Altar A. To Iehouah that appeared vnto him and in so doing he testifies his piety to God euen amongst the midst of Idolaters without feare Religio esse non potest vbi metus est Lact. Firm. lib. 4. Loue driueth out feare Secondly he shewes a thankfull minde to God not only in building an altar but building it without command of his owne accord Thirdly he did not build it to any of the Idol gods hee knew his God to bee a iealous God and who would giue his glory to none Farre otherwise doe they who build Churches and Chappels to the honour of dead men Honâ—…randi sunt sancti propter imitationem non adorandi propter religionem Augustin I deny not but any religious house may bare the name of a Saint or Martyr deceased prouided alwayes that wee derogate nothing from the Lord or arrogate any thing to them contrary to Gods word Q. Whether remooued Abraham from Sichem A. To a mountaine on the East of Bethel so called by Iacob but otherwise it was called by Luz Gen. 28. 19. This mountaine was betweene Bethel and Aâ—… a city which Iosuah destroyed Ios. 8. And vpon this mountaine a Temple was built by the permission of Alexander Macedonia of which hill the woman of Samaria speaketh Ioh. 4. It had two tops Hebal and Garizim whereon the blessings and cursings were pronounced Here then Abraham stayes a while and yet not long for hee is forced to trauell towards the South as hauing no certaine abode enen in that promised land hee was then and the godly are still but strangers in this world and as hee went towards the South as towards the Sun so doe the godly in faith and grace the way of the righteous shineth as the light that shineth more and more vnto the perfect day Prou.
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
Ezechiel in the Rainebow so he hath reuealed himselfe to vs in his Sonne Christ fifthly as the generation of the Raine-bow is wonderfull so is the two-fold generation of Christ more wonderfull Yea his name shall be called wonderfull Isaiah 9. 6. sixthly as in the Raine-bow there are three colours so in Christ there are three offices to wit of a King of a Priest and a Prophet seauenthly as in the Rainebow there is the colour of fire and water so in Christ there is fire to purge vs and water to coole and manure vs eighthly as the Raine-bow Reuel 4. did compasse the throne round about so doth Christ with his power and prouidence defend the Church which is his throne ninthly as we should looke vpon the Raine-bow and comfort our selues when we feare any inundation of waters so should we with the eyes of faith looke vpon our Redeemer when we feare the inundation of his Fathers wrath Q. What vse should we make of the consideration of the Raine-bow A. First it should comfort for if God was so carefull to confirme this temporall couenant with a signe much more carefull will he be to confirme that couenant which he hath made with vs in Christ secondly when wee see it let vs with the Iewes lift vp our hands and hearts to him that not only made the couenant but hath also euer kept it till now thirdly let vs learne to feare him and auoide sin that as we haue escaped the sâ—…ood which is signified by the waterish colour so wee may escape that deuouring fire which shall destroy the beauty of this world represented to vs by that fierie colour which we see in the raine-bow Fourthly let vs acknowledge our owne imbecility and incredulity seeing God is compelled to confirme his couenants and promises by such like externall signes Fifthly as the rainebow hath no light nor beauty but that which it hath from the sunne So let vs acknowledge that we haue no grace nor perfection but that which we receiue from the sonne of righteousnesse Sixthly let vs in beholding of the raine-bow acknowledge that the mercy of the Lord is aboue all his workes for in a litle wrath and for amoment he hid his face from vs but with euerlasting kindness he hath had mercy vpon vs. Es. 54. 8. Q. How will God remember Noah when he seeth the bow A. God doth not properly remember because he doth not forget and hee cannot forget because he is most perfect and all things are present to him yet for our better vnderstanding hee is said to remember and forget after the manner of men yet this and such like attributes are in God not subiectiue as they are in vs but Causaliter then he will remember that is he will cause vs to remember Q. Nhy doth Moses make mention of the three sonnes of Noah A. First to let vs see the effect of Gods blessing in the multiplication of mankinde how that of these three the whole world was so suddainely replenished Secondly to let vs know the propagation and increase of the Church which is his chiefest drift Thirdly to let vs see the wickednesse of Cham to his father and the cruelty of his posterity against the Church of God Fourthly that we might know that the propagation of mankind doth not depend on fortune or the starres or that they were from eternity Q. Had Noah any more sonnes besides these three A. No for if he had the Scripture would haue named them as well as the children of other Patriarches at least in generall that they begat sonnes and daughters Secondly Moses in this and the next chapter sheweth that these three did multiply the world therfore it is not likely that he had any more Q. What was the cause that Noah had no more children A. Not because he was gelded by his son Cham as the Hebrewes thinke for that is fabulous But first because these three were sufficient Secondly he was now very old not fit for procreation Thirdly he did enioy the blessing of multiplication in his children Fourthly because of his chastity and temperance which hee did more regard then the propagation of children Q. Why amongst all the children of Cham onely Canaan is named here A. Because amongst all Chams children Canaan and the Canaanites were most notorious in wickednesse Secondly because Canaan and his posterity were cursed of which he speaketh here verse 25. Thirdly to animate the Iewes for now the time was neere that they should take possession of their land to goe with courage against them seeing they were an accursed nation Q. Was Canaan borne in the Arke as Chrysostome thinketh A. No for eight persons onely went into the Arke and onely eight came out from thence Secondly in that dolefull time that they were in the Arke neither man nor beast did giue themselues to procreation Q. How is it vnderstood that Noah began now to be an husbandman Q. Not that he was none before but that now he began againe after the flood to follow that calling so we reade that Christ began to say Luk. 12. 1. and he began to cast out them that bought and sold in the Temple Mark 11. 15. that is he did say and did cast out c. or he began to be an husbandman that is he inuented some other way to till the ground then before or thirdly he began that is he did more painefully till the ground then before because it was made more barren by the flood here then we see that although Noah was righteous and an old man yet hee doth not giue himselfe to idlenesse and neglecteth his calling so no pretence should hinder vs from following our vocation so long as we are able Q. Was Noah the first inuenter of drinking wine A. Yes for if it had been in vse before the flood Noah had not beene ouertaken with it immediately after the flood Secondly we doe not reade that there was any drinking of wine till now Thirdly seeing the earth did bring forth most excellent and comfortable hearbs and the fountaines did yeeld most pleasant waters and the bodies of men were stronger there was no such neede of wine before the flood as after yet we deny not but there were grapes before the flood and men did eate of them as they did of other fruits Q. But seeing the earth was spoyled with the flood whence had Noah vines A. As other herbes and trees did spring out of the earth being warmed by the sunne So questionlesse did vines although not so excellent as before the flood and Noah by his tillage and husbandry made them better but we must not thinke that he gaue himselfe altogether to planting of vines neglecting other trees and hearbs but here is onely spoken of vines because Moses is to speake of Noahs drunkennesse and the effects thereof Q. Why was Noah so desirous to plant a vineyard A. Because he knew that the strength of mans body began to decrease and wine doth
they fall asleepe and waxe carelesse and secure fourthly in that Noah awoke and knew what was done wee should learne to doe good to all men and not to harme them either sleeping or waking for there is nothing so secret which shall not be reuealed Q. What reward had Cham for scorning his olde father A. He was accursed by his owne fathers mouth which curse he vttered not of malice or in his anger but being mooued by Gods spirit did speake it by way of prophesie secondly wee must consider that he vttered this with no small griefe of minde that hee should be compelled to curse his owne childe for his wickednesse who not only was his childe but his yongest whom he loued most deerely and hauing but these three who were with him wonderfully preserued in the Arke and that he should vtter this curse not onely against him but also against the Canaanites his posteritie thirdly here wee see the zeale and constancy of Noah that makes no bones to curse his childe because he dishonoured God yea more zealous then Brutus that killed his sonne for the loue he carried to his countrey fourthly in this wee see what a fearefull thing it is for children to dishonour their parents who to them are instead of God certainly the fruite of this sinne is a curse Q. Why is Canaan cursed and not Cham A. In that Canaan is cursed C ham the father is not exempted but rather his curse is aggrauated as Sem is not exempted from the blessing in the verse following although God be named so Iacob is said to blesse Ioseph Gen. 48. 15. when properly he blessed Iosephs children verse 16. and Canaans name is here vsed not Chams to let him see the greatnesse of the curse which did not end with him but did increase as his posteritie increased secondly because Canaan did follow his fathers foote-steps in wickednesse thirdly for our instruction that wee may learne to feare him for his iudgements are a great deepe they are past finding out his wrath is like a consuming fire and when hee curseth he will not onely curse vs but also the fruite of our body Deut. 28. 18. Q. Wherein was Cham accursed A. Not onely in that hee was a seruant but also a seruant of seruants and that vnto his brethren and although this seruitude could not be presently seene in the posteritie of Cham yet at last it was fully manifested when the posteritie of Sem had the full possession of the land of Canaan Q. Is it then a curse to serue A. There is a foure-fold seruice 1. diuine which all creatures owe to God by right of creation 2. naturall which is nothing else but the subiection of inferiours to their superiours proceeding of loue for order sake and this should haue beene in the state of innocencie thirdly violent when men are constrained to serue and this kinde of seruice is hatefull and bitter first because it is contrarie to the libertie of mans nature secondly because it is contrarie to the end of mans creation for man was created to rule and not to serue thirdly it is repugnant to the image of God a part whereof doth consist in ruling and commanding and this seruice is a curse laid vpon man for sinne the fourth kinde of seruice is diabolicall when a man doth serue his sinnes and mancepate himselfe to his owne affections for whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34. and he that serueth such masters may be called a seruant of seruants and such seruants were the Canaanites seruing not onely their brethren but also their owne abominations for which their land did spue them out Q. Seeing then inuoluntarie seruice is the effect of sinne is this a pretence for seruants to reiect altogether there seruice A. No for many things haue and doe proceede of euill causes which God doth turne to good vses secondly seruice is a punishment for sinne and therefore should not bee reiected but with patience indured thirdly it is a meanes to beate downe our pride and contempt of God and this means God vsed against the Israelites when he caused them to serue the King of Aram eight yeeres and Eglon King of Moab 18. yeeres Iudg. 3. Seruants then should comfort themselues that though in externall and ciuill matters they are inferiour and subiect to there masters yet in spirituall blessings and in respect of Christ they are equals secondly Masters should not be cruell to their seruants seeing they also haue a Master in heauen Ioh 6. Q. What reward hath Sem for couering his fathers nakednesse A. First he is blessed of his father which is no small matter For the blessing of the father establisheth the houses of children Eccle. 3. 9. Secondly hee hath this honour that he is the first man that is blessed vnder the name of God expressely thirdly by calling God the God of Sem he shewes that onely Sem and his posteritie shall onely worship and know the â—…true God fourthly of Sem came Christ according to the flesh who here is called the God of Sem fifthly in this blessing is included the land of Canaan which then Sem in his posteritie did inioy when Canaan became his seruant sixthly in that he doth not blesse Sem in his own name but vnder the name of God it showeth that eternall life is implied herein for God hath prepared for them a Citie of whom he is not ashamed to be called there God Heb. 11. 16. Q. What is the reward that Iapheth hath for his duty to his father A. First that God will enlarge him that is multiplie his posteritie for he had more sonnes then either Sem or Cham and these sonnes of his did spread ouer more nations then Sem or Chams children to witte ouer Galatia Scythia Media Graecia Italie Spaine Moscoâ—…ia Thracia and many more countries secondly that Iapheth shall dwell in the tents of Sem that is that the Gentiles Iapheths posterity shall embrace the religion of the Iewes Sems posteritie and this was accomplished when the partition wall was broken downe by the preaching of the Gospell then the Gentiles that were afarre off were made nigh by the blood of Christ. Eph. 2. then as Christ foretold Ioh. 10. there was but one Shepheard and one sheepfold thirdly that Canaan should be his seruant which then was fulfilled when the Graecians and Romans Iapheths posteritie had subdued the most part of the world habitable but if by Canaan we vnderstand the wicked and by Sem and Iapheth the Church then it is most true that the wicked nill they will they are but seruants to Gods children Q. What is meant heere by the Tents of Sem A. The Church of God which is called Tents first because Tents are mooueable and not still in one place so is the estate of the Church in this life for here we haue no continuing Citie Heb. 13. 14. secondly Tents are most vsed in warres and our life is a warfare Iob
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
4. 18. But the wicked trauell towards the North from whence a plague shall bee spread vpon them Ier. â—… 14. Because the way of the wicked is as darkenesse Prou. 4. 19. Q. Why went Abraham downe to Egypt A. Not because hee distrusted of Gods prouidence for hee was assured that God could miraculously feede him as afterward he did the widow of Serepta and Eliâ—…h Secondly not because hee was inconstant and mooueable as many are who can neuer settle themselues in one place but like wandring starres and carryed vp and downe from place to place Thirdly neither fled he for any villany he had committed or murther as Moses did from Egypt Fourthly nor to increase his stocke as marchants doe Fifthly nor curiously to increase his knowledge in humane sciences as Pythagoras Emsedocles Democritus and Plato who for this end trauelled so farre countries but he went first because of the famine in the land therefore hee would not tempt God by neglecting lawfull means Secondly because he would propagate the knowledge of the true God in Egypt as Saint Chrysoftome thinketh Hom. 30. in Gen. And for this end the Apostles trauelled through the world now although this was a very fruitfull land Deut. 8. 7. Yet God made it barren for the wickednesse of them that dwelt therein Psal. 107. 34. Barrennesse and misâ—…ery are the fruits of sinne let no man glory in their fruitfull Ilands for sinne will make them barren as Sodom and Gomorrha Againe when Abraham thought to haue â—…ase and wealth hee is frustrated for hee is faine to flye for hunger so God doth exercise his children wiith such punishments that his care and their faith may appeare the more so he did pinch Isack Iacob Ioseph Elias Eliseus and other Prophets Paul and other Apostles with hunger Moreouer Abraham for the sinnes of this land fared the worse and so many times Gods children dwelling with the wicked are partakers of their plagues Q. What did the going downe of Abraham into Egypt signifie A. That as he went thither so should his posterity after him and the most part of the circumstances doe agree First as famine was the cause that Abraham went to Egipt So famine was the cause that mooued Iacob and his sonnes to goe thither Secondly as Abraham was now troubled so afterward Israel was more afflicted Thirdly Pharaoh for Abrahams sake is plagued and Pharaoh for Israels sake was drowned Fourthly Abraham was vsed â—…ell for Saraies sake and so was Israel for Iosephs sake Fifthly Sarai Abrahams wife was faire to looke vpon therefore she was eâ—…ticed to lye with Pharaoh so Ioseph Israels sonne was a faire person therefore was enticed to lye with Poâ—…iphers wife Sixthly Abraham departed rich from Egypt hauing sheepe beeues asses and Cammels so did the Israelites hauing spoyled the Egyptians of their siluer gold and rayment Q. Waâ—… Sarai beautifull at this time A. Yes and her beauty was extraordinary seeing it was not diminished neither by her long iournies nor by her age for now she was 6â—… yeares old tenne yeares yonger then Abraham And as Saraâ—… was beautifull in the eyes of Abraham so is the Church faire in the eyes of Christ her well beloued But this beauty of the Church doth not so much consist in externall splendor as in internal grace for the kings daughter is all glorious within Psal. 45. 13. This beauty of Sarai made Abraham giue her counsell to say that shee was his sister and not his wife for hee knew what danger there is to haue a beautifull woman And truely oftentimes beauty hath beene the cause of murther and mischiefe the wife of Vriah Lucretia Helina and many more can testifie therefore beauty is not so much to be regarded as vertue Abraham then had good cause to feare the Egyptians because they are blacker then the Cananites and when they see a faire woman which is scarce in that hot country they are exceeding prone to defloure her hee knew also that the aboundance and plenty in Egypt brought out incontinance and intemperance among them Q. Did Abraham sinne in perswading his wife to say she was his sister A. He did not sinne in sauing his owne life seeing nothing is more precious then the life especially Abrahams because all nations should be blessed in his seede Secondly neither altogether did he lye in saying shee was his sister for she was his brothers daughter and such as are neere a kinne the Hebrewes did vse to call brethren sisters Thirdly noâ—… yet did he sinne â—…in giuing this hard censure of the Egyptians for what he spake of their cruelty and lust hee spake it by experience though not in himselfe yet in others he knew what the nature and qualities of barbarous people are without the knowledge of God yea it seemes by the euent he speakes this as a Prophet Fourthly neither can we altogether say that hee sinned in hazzarding his wifes chastity if we looke to his faith For we may thinke that hee who in greater matters depended vpon Gods prouidence did also in this and was assured that God would rather deliuer her then suffer her chastity to be abused as the euent sheweth yet we will not deny but some humane infirmities are mixed with this action of Abraham for he did not call Sarai his sister in that sence that Pharaoh vnderstood her to be Secondly in that he did seeme too much to hazzard his wiues chastity hauing no such warrant from God Thirdly in that he was too feareful of death when he should haue rather assured himselfe that God who had preserued him hitherto would not leaue him now destitute Fourthly in that he gaue an euill example to others by counselling his wife to dissemble Yet these and such like infirmities in the Saints are not to vs matter of imitation but of humiliation rather considering that there is a law in our members warring against the law of the minde Rom. 7. 23. Q. What hapned to Abraham when he came to Egypt A. His wife Sarai is commended by the Princes to Pharaoh and she receiued into his house here then ws see that Sarai did as Abraham desired her and in this shee shewed her selfe a louing and faithfull wife who will rather hazard her chastity then suffer her husband to be killed Secondly in that the Princes commended her we haue here the nature of flattering courtiers set downe who accommodate themselues to the humors and vices of their king Thirdly we see in the Egyptians the nature of carnall men who are more mooued with externall shewes and beauty then with internall vertue and grace For Sarai is sought not for her vertue but for her beauty Fourthly in that Abraham is the first of Hebers posterity who went to Egypt we gather from hence that the Hebrews are not descended of the Egyptians as Iosephus in his books against Apton doth prooue Fifthly from hence also wee gather that the name of Pharaoh is euery ancient seeing the Egyptian kings were generally
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.