Commentary on the Old Testament Volume 1

CHAP. XVI.

IN this Chapter, there is only the History of Hagar an Egyptian, Sarais maid, given by her to Abram, that because he could have none by herself, he might have a child by her. Sarai said to Abram, Behold, the Lord hath restrained me from bearing, I pray thee, go in unto my maid, it may be, that I may obtain children by her, &c. verse 3. These things are noted to have been done, when Abram had dwelt 10 years in Canaan. A promise of seed the Lord had made him then 10 years before, he being then 75, but now 85; and Sarai, who was but 10 years younger 75. wherefore she despairing of her husbands having children by her, but persuaded in regard of God's promise, that he should have children, commendeth her maid Hagar unto him. It is to be noted, that she considered rightly that it was the Lord's doing to keep her barren, in whose power only it is to restrein from children, or to give children. Neither was she hasty in this her resolution, but after a long time, which the spirit of God would have us take notice of, for that the time of their being in Canaan, 10 years are here set down. Chrysostom saith, that this is spoken, to show, how long Abram's faith was exercised, and how constant he was in expecting the performance of God's promise, as also of how great modesty and continency he was, that in all this time he neither shown himself to be displeased with Sarai for her barrenness, nor inclined his mind to seek issue by any other marriage. The Hebrews say, that this time of ten years is spoken of, because of old they were wont to make thus long trial of their wives, and if then they saw no hope of issue, to seek a second marriage. But this is altogether improbable, both because Abram and Sarai had not lived [Quest.] only ten years together at this time, but much longer before they came into Canaan, and also because Isaac and Rebecca lived 20 years, before she had any child, and yet he took not a second wife. But the main question of this place is, whether this motion of Sarai, and act of Abram in taking Hagar to wife, were lawful? The ancient Fathers with one consent, have all held it to be lawful, because to take another Wife then was not prohibited by any law, neither was it against nature, and Abram in going in to Hagar was not led by concupiscence, as is apparent, for that she having conceived by him, his wife Sarai being afterwards displeased with her for her petulancy, he left her, even before she had brought forth to be chastised at her pleasure. Thus Theodoret. And Augustine in amplifying the last reason, that Abram did this, not out of lust, but in hearkening to his wife Sarai, who had power of his body, as Saint Paul afterwards teacheth, saith, By no means is Abram to be counted faulty for marrying Hagar, because he used her, not to fulfill his lust, but to obtain issue, not insulting over his wife, but rather obeying her, who thought it would be a solace unto her to have children by him of her maid by her own good will, which by nature she could not. And after some words touching his leaving of Hagar to her Mistresses will, he addeth. In this also Abram shown himself not a servile lover, but a free begetter, and that in Hagar he kept his chastity to his wife Sarai, neither did he fulfill his own pleasure, but her will, in receiving, not desiring, in going into, not cleaving to, in sowing, not in loving. Oh a man therefore using women like a man, his wife temperately, his maid obtemperately, but neither intemperately. Thus also Chrysostom, and Ambrose, and others. Moreover, Augustine contra Faust. lib. 10. cap. 32, saith, that Abram believed, that Sarai persuaded him to this marriage by an instinct from God, and that she had such an instinct is affirmed by Josephus. Lastly, the Lord promiseth a blessing to the fruit of this marriage, v. 10. which doubtless he would not have done, had it not been well pleasing unto him. And Saint Paul saith, that it was done in an Allegory, and therefore it was of God, and if it had been unlawful, it must have been so, because it was adultery: but it is not likely, that Abram so wise and so holy a man would have been persuaded to this, but would presently have rejected the motion, when it was first made unto him, seeing it is apparent, that not by lust, but by a free will he proceeded herein, in that Hagar having conceived by him, he left her for ought that we read, and never went in unto her anymore. Wherefore he certainly knew nothing against this act of his, and if he knew nothing, I cannot see, how any man in these times can justly impeach it any way. For the polygamies of others, as of Jacob and David, &c. I have spoken somewhat already upon Gen. 4. 18, 19. showing some reasons against it, and for it, and therefore I will add no more in this place, but whereas the reason against it taken from the first institution of Matrimony betwixt one man and one woman may seem strong, it may yet be answered, that what was then done, was done in a mystery, to represent Christ and his Church, and not as a law precisely to be followed by all men ever after. Again, if it shall seem, that if polygamy were at any time lawful, it must needs be lawful still, for nothing ever altereth in the nature thereof; I answer with Chrysostom, that it was lawful then, because permitted for the increase of posterity, but Christ coming abolished that custom, there being no need now of studying for increase so greatly anymore. If it be demanded, where was it ever permitted? I answer, although it be not expressly permitted in any place, yet that it was, is manifest, because there is a law, which speaketh of more wives, the beloved and the hated, showing what should be done to the children of both, and in some case there seemeth to have been a necessity laid upon a man to have more wives, viz. if his brother having a wife died without issue, so that it was not permitted, as the giving of a bill of divorce for the hardness of men's hearts, which therefore could not be without sin, but, as the necessity of the times required, for increase, that the world might be with mankind replenished to possess all parts of the earth, as God had unto man granted them.

And when she saw, that she had conceived, her mistress was despised in her eyes.

Hagar her servant did herein show a base mind, not of a free woman, but of a slave, as she was. Her mistress had greatly honored her, but she to requite it, contemneth her, as accursed in her barrenness▪ being proud of her own fertility. But God did afterwards glorify himself more in Sarai her barrenness, then in Hagar's fruitfulness. Hagar doth not unfitly set forth one waxing proud of his knowledge, to which he hath by the help of his Pastor attained, who beginneth eftsoons to despise him, and refuseth anymore to be ruled by him, when as before he yielded all due obedience, as Gregory noteth: but as she, that was thus puffed up, is said to be a servant, so such are subject and weak through elation, and come not into the number of the sons of God. Calvin, who condemneth the foresaid fact of Abram and motion of Sarai, noteth this to come upon her, as a punishment redounding to Abram also. But we may rather refer it, as hath been said, to the servile mind of Hagar, who was not alone neither in waxing insolent upon her preferment, but it is a thing commonly to be observed in such, as are of basest quality.

And Sarai said to Abram, My wrong be upon thee, I have given my maid into thy bosom. And when she saw, that she had conceived, I was despised in her eyes, the Lord judge between me and thee.

Sarai being provoked by the insolent carriage of her maid towards her, groweth impatient without reason towards Abram, who was in no fault. She was an excellent woman, and hitherto most patient, and to her husband obedient and respective, but now she is unable to rule her passions, carrying herself like a frantic furious woman towards him, taxing him unjustly, as the cause of this wrong, and calling for God's judgment upon him therefore. We may see here, 1 That the best have their vices. 2 That there is no rage to the rage of a woman. 3 That as in the married estate there is much comfort to such as are equally yoked, so betwixt the best there happen sometimes chidings and fallings out. 4 Because in this family the Church was at this time, that the holy Church of God itself is not free from dissensions.

And Abram said, Behold thy maid is in thy hand, do to her, as it pleaseth thee, and when Sarai dealt hardly with her, she fled.

The fury in which Sarai was, could not move Abram to the like, but he quietly seeketh to pacify it, giving example to husbands to do likewise, and not to oppose fury to fury: for even Socrates for the credit of Philosophy was most patient towards his wives. But how is it, that he permitteth Hagar, in whom his hope of issue now lay, which he so greatly desired, to be dealt withal by an angry woman, as she thought good? Herein, as hath been already noted, Abram shown plainly the great virtue, that was in him, and how that, notwithstanding his taking of Hagar to wife for seed, he remained constant in the true conjugal love of Sarai, not being overcome with any lust towards Hagar: For as Luther noteth, he prefer'd an old & sterill mistress before a young & fruitful mother. And as for the child with which Hagar went, he doubted not, but Sarai being as desirous of this issue, as himself, would have that care in chastising Hagar, that it should not be endangered hereby. Yet Calvin taketh this, as an argument of fickleness in Abram after his fault committed, as if herein being left to himself he did he knew not what, as befalleth those that are guided in anything by carnal reason, and not by God. But I rest in the former resolution. Touching Sarai her hard dealing with Hagar, some blame her, as correcting her unreasonably, and some justify her. Saint Ambrose blameth her, as taking immoderate revenge, but Augustine defendeth her, as giving her servant only fit & necessary correction, as Heretics may be corrected by Catholic Princes, and for this maketh the saying of the Angel to Hagar, bidding her to go and humble herself to her mistress. So that Sarai had given her but such correction, as was fitting, but she out of the stoutness of her stomach would not bear it, or voluntarily humble herself unto her, but fled away, as contemning to be thus used, and so persisting still in her insolency, happily conceiving, that Abram would be glad to seek her up again, and to bring her home with honor, and this I think the most probable: For the word translated, used her hardly, is 〈 in non-Latin alphabet 〉 , which is commonly put for any kind of affliction or chastisement.

And the Angel of the Lord found her by a fountain in the Wilderness, in the way to Shur.

This Shur was between Cades and Berad, as ver. 13. being extended even to the Red-Sea, which was upon the borders of Egypt, so that it is most likely, that Hagar took this way thinking to return into Egypt her own country again. And herein she may well be a type of such, as being impatient of chastisement for their faults by the discipline of the Church, return to darkness of error [Note.] and superstition again, from which they had come out. Hagar sat here pensive without doubt, and studying what to do, having by this time suffered somewhat, by hunger, and thirst, and weariness, and dangers, to which she saw herself exposed, and therefore this being a most fit time for admonitions to work upon her, an Angel cometh unto her, and biddeth her to return, and humble herself to her mistress. He could have met her at her first going out, but he deferred till now, because then chiefly are we apt to be wrought upon by admonitions, when we have suffered smart for our follies, [Note.] being before averse from hearkening to good counsel. And the Angel in speaking to her calleth her Hagar Sarais maid, not Abram's wife, to humble her being insolent, and immediately she confesseth by the like terms, I flee from the face of Sarai my mistress. But he biddeth her go and humble her self unto her, establishing thus the order of masters and mistresses and servants, although servants were then in a most hard condition. It is not then for servants [Note.] to think of exempting themselves from their earthly masters, when they are hardly used, but they must still abide in their calling, and by humility seek the mitigation of their misery.

And the Angel of the Lord added, I will surely multiply thy seed, and it shall not be numbered for multitude.

Unto his admonitiō he addeth this comfort, the more to allure her, to teach the Ministers of God's word, how gently they should seek to reduce into the right way such as wander in sin, and not use altogether austerity, whereby they may rather be exasperated then converted. In saying I will multiply, he speaketh so as representing the Lord's person, or happily, as some think, Christ was in all these apparitions under the Old Testament. And he calleth it her seed, not Abram's, because it should have the name from her of Hagarens, as indeed it had, there being another seed to come yet appointed for Abram by Sarai. And hereupon yet the Hagarens grew insolent, usurping to themselves dominion over all, & taking upon them the name of Saracens, saying in their Alcoran, that when Abram went to sacrifice his son, he spared Isaac, and would have taken Ishmael, but God delivered him. Some make a question about the name Saracens, as Stephanus, holding, that it came of a country in Arabia called Saraca next to the Nabatheans. But Jerome speaketh of it, as a new name in his time, saying, the Arabians, or Hagarens, whom they now call Saracens, dwelt near to Jerusalem: so that it is most probable, that they usurped this name for their greater glory from Hagar. But it may seem strange, that God should promise so great a multiplication of such a barbarous people. To this it may be said, that he had herein respect to Abram, as we may see, Chap. 17. 15. And for his mercies sake to Abram, the Jews having apostatized from the truth, are yet exceedingly multiplied to this day.

And the Angel of the Lord said unto her, Behold, thou art with child, and shalt have a son, and shalt call his name Jshmael; because the Lord hath heard thy affliction, &c.

The Hebrews, as Lyranus reporteth, feign, that Hagar by her hard usage and flight miscarried, but now the Lord promiseth to revive that seed in her again, and therefore they read it, thou shalt be with child. But this is to be rejected, as a fable, her being now with child is spoken of to make way to the name here following, & to the instructions given her touching this child. It is a rare thing, which is here done in appointing the name, there being but two more in the Old Testament named before they were borne, Isaac & Josiah, and two in the new, John, and Jesus. How cometh it to pass, that such an one as Ishmael is so singularly privileged? Answ. It was for Abram's sake, for [Quest.] whom even reprobates have been styled by an honorable name, and therefore no outward thing is to be gloried in. Ishmael signifieth, God will hear. But how is it added, the Lord hath heard thy affliction? Answ. Not that she prayed in her affliction, for we read nothing of that, but being heavy and [Quest.] troubled at her desolate estate, although she brought her self into it by fleeing just chastisement, this even when nothing is said, is counted a crying in the ears of God, and he is moved to pity hereby. God's mercy is so great, that he [Note.] pitieth any in misery, oh, how much more then will he pity the godly in affliction seeking by prayer unto him, Morally saith Ferus, by Hagar understand any man, by Abraham God, and by Sarah the Church. For as Hagar, so everyone is borne a stranger to God, being taken in of grace, and made a Wife, 2 as she, so he displeaseth by pride, and by contemning the Churches precepts, 3 being admonished he is not amended, but made worse, 4 he leaveth the Church, and goeth towards the Egypt of sin, 5 returneth not, but by the admonition of an Angel, 6 God ratifieth what the Church doth.

He will be a wild man, his hand against every man, and every man's hand against him, and he shall dwell in the presence of all his brethren. The word 〈 in non-Latin alphabet 〉 translated a wild man signifieth Onager, a wild Ass-Colt, as Jerome advertiseth, and so the Herews commonly expound it, and in what sense he is thus spoken of, the next words explain, his hand shall be against every man, & every man's hand against him. There are two things in wild Asses. 1 They love to live in wildernesses ranging far and wide up and down. 2. They are fierce and unsociable. So were the Ishmaelites or Hagarens, for they have always been a wandering wild kind of people, often changing the place of their abode, not using any Husbandry to get their living, but being continually addicted to prey upon others round about them, feeding upon wild beasts, milk and herbs, living without Laws, and taking Wives, and putting them away again at their pleasure: thus Ammianus, and Jerome speaketh to the same effect, as he saw by experience in his travel. But the word 〈 in non-Latin alphabet 〉 signifieth also to fructify, as others observe, and so translate it, he shall be a fructifying man, and then the words following are not an explanation of this, but hereby another property of that race is set forth. But because the innumerable increase of his posterity is mentioned, v. 10. it is better to understand this of their wildness and ferity, as hath been said. He shall dwell in the presence, or before his brethren: that is, although for his savage manners all his Brethren shall be against him, yet he shall grow so potent, as that they shall not be able to drive him so from them, but that for Abram's sake he shall set up his Tents, and abide near unto them. And thus the Ishmaelites, of whom it is certainly spoken here, and not of the person of Ishmael, did, for they dwelt in the wilderness of Paran, near to which the Hebrews, Edomites, Midianites, Moabites and Ammonites dwelt, and these were all their Brethren, or Kinsmen, who were commonly called Brethren, because they came either of his Father Abram, of his Brother Isaac, or of his Kinsman Lot. And thus most Expositors agree, yet some expound it, as if it had been said, their brethren for their ferity seeking to expel them, but their fortitude and power being such, and their multitude, that they should not be able, they should not for all their opposition remove further off the place of their habitation. And both these indeed may be well held to be implied here. If it be demanded now, whether such a kind of life be tolerable, because Hagar is comforted hereby, and it seemeth to be spoken of, as a blessing? Calvin answereth well, that the blessing lieth not in the ferity of their manners, but that giving hereby continual occasion to others to infest them, yet through their multitude and prowess they should be able to keep their ground, where they had planted themselves against all oppugners. And this was but a temporal blessing, which may befall Reprobates, and therefore, though for Abram's sake they were blessed herein, yet they were not counted his, but Hagar's [Note.] seed, the children of a bondwoman, these conditions of tumultuating and troubling the world with perpetual broils, and living licentiously, not being of the children of God, but of such, as are in a servile and slavish estate, all whose felicity is in this World, the children of God, such as they were, they came of Isaac being contrariwise meek, gentle, peaceable, and patient of wrongs, and injuries. If it be demanded, why God would give Abraham such a son? Ferus answereth well. 1 The judgments of God are unsearchable. 2 Because even good men desire more many children, then godly. 3 That grace may appear, not to come by nature. 4 that by such, he may scourge his people sinning, as he doth to this day, by the Turks Hagar's posterity.

And she called the name of the Lord, that spake unto him, Thou God seest me, &c. The Chaldee Paraphrast rendereth it thus, She prayed in the name of the Lord, that spake with her, saying, Thou art the God seeing all things. And it is generally held, that although Hagar is not said expressly here to have prayed, yet having been so spoken to by the Angel she came to understand, how the Lord beheld all things, which out of a profane mind she would not think upon before, and then she fell to prayer, the beginning whereof was this, Thou God seest me, but no more did Moses think good to set down. So then these words carry this sense, she in praying called the name of the Lord, Thou God seest me, because she began her prayer in these words. For she said, Have I also here looked after him, that seeth me? Divers are the Expositions of these words, as Vatablus noteth, some expound them thus, I have seen the posterior parts of him, that seeth me, that is, I have seen him obscurely, and this he saith, is commonly received, and if the vulgar Latin which readeth it so, be followed, the words may well carry this sense, yet others following the same reading understand it, as if she had said, I have seen him angry with me: others, Have I been blind in looking after him? But the sense to be preferred is, Have I seen him departing from me, as we can look after a man going away? no I have not, and therefore he was doutblesse the Lord, because I saw him, and he is now gone, but when he went I saw not, so that he went not away, as a man, but vanished away, as a spirit. For these words are a reason, why she called him, The Lord seeth me, and therefore must needs be taken in this sense, because thus they prove it, and not otherwise, and howsoever they be rendered in the vulgar Latin, they are read by an Interrogative in the Hebrew. Calvin expoundeth it, as if Hagar did hereby check her self, that she had not sooner, whilst the Lord talked with her, looked more attentively after him, lifting up her eyes to Heaven for mercy. But I prefer the former, because it is a plain reason of the title given by her to the Lord before.

Therefore she called the well, or he that speaketh of it, calleth it, Beer-lahairoi, the well of the living seeing me. The words are commonly read, the well is called, but in the Hebrew it is 〈 in non-Latin alphabet 〉 she called, and that for the perpetual memory of the thing, and to show her gratitude, others continuing the same name, as Calvin noteth, so that by her afflictions she well profited, who before went so much astray. For the Epithites given to God here, living and seeing, they are both most proper to him, for he is life and the fountain of life, and seeth all things, neither can any be hid in the greatest desert from him. It is between Cades and Bered: of the place see before, verse, 7.

And Hagar bare Abram a son, and he called his name Ishmael, &c. Abram is said to have given the name, because the right of giving names belonged to the Father most properly, she told him doubtless of the appointment of the name by the Angel, and so he obeyed in calling him by that name. And it is to be thought, that hearing all from her, that was said by the Angel touching Ishmael, he conceived great hopes of him, not knowing yet, that Sarai should bear him a son, the Lord thus suffering him for a time erroneously to rest in this son, as if he had been the promised seed, lest so many years passing, as did betwixt this time and the birth of Isaac he should have been overmuch discouraged. For, as is said v. 16. Abram was now 86 years old, and therefore he went 13 years after this, before Sarai was with child by Isaac.

CHAP. XVII.

ANd when Abram was 99 years old the Lord appeared unto him, and said, I am the Almighty God, walk before me, and be perfect, &c. What was done concerning Abram after the birth of Ishmael 13 years together is here omitted by Moses, because it doth not concern us to know it. God calleth himself the Almighty God, that Abram might not doubt of that, which he should now say unto him of the fruitfulness of his Wife Sarah, and hereupon he biddeth him to walk before him, that is, to proceed in a Godly course of life, and to be perfect, that is, having an heart truly fearing him always: for there is nothing that doth so much affect the heart with a fear to offend, a reverence and confidence in God, as the consideration of this, that God is Almighty, and where these three concur, there is a perfect man, although in respect of doing good without sinning in anything there is not perfection even in the best, Eccl. 7. 20. Touching the name 〈 in non-Latin alphabet 〉 translated Almighty, see Exod. 6. 3.

And I will make my Covenant between me and thee, and will multiply thee exceedingly, &c. Here is nothing now, but a repetition of that which was said, Chap. 15. because of the new sign of the Covenant now instituted, viz. circumcision. Now when Abram heard this again, he fell on his face, worshipping the Lord that talked with him, and he promised to make him the Father of many Nations, which was verified both according to the flesh because of him came the Ishmaelites, Hebrews, Edomites and Midianites by Keturah, and according to the spirit, because he is the Father of all the faithful in all Countries and Nations of the World. And for a sign, that he should be a Father of many Nations, the Lord changeth his name from Abram to Abraham. Abram, as Jerome hath it, signifieth an high Father, but Abraham, a Father of many, the word Nations being understood, and the Hebrews observe, that his name is increased, as is Sarais also by the addition of a letter 〈 in non-Latin alphabet 〉 , which if one in the name Tetragrammaton. Fagius saith, that Abraham is compounded of Abram and Hamon signifying a multitude, the last syllable being taken away, it is Abram-ham, & for the better sounds sake Abraham. Thus also Ferus, but he draweth the change of this name into more Mysteries also: Because 〈 in non-Latin alphabet 〉 is inserted, that Abraham was made partaker not only of God's benefits, but even of the divine nature, set forth by this 〈 in non-Latin alphabet 〉 which is twice in 〈 in non-Latin alphabet 〉 , for this is a privilege of faithful persons, that God is not only favorable unto them, but dwelleth in them. 2 That the Son of God should take flesh of Abraham, according to which the Apostle saith, He took not the nature of Angels, but the seed of Abraham. 3 That the Son of God should come of Abraham after 4000 years, because 〈 in non-Latin alphabet 〉 is made the fourth Letter of his name. 4 Because a shut 〈 in non-Latin alphabet 〉 followeth after 〈 in non-Latin alphabet 〉 , that Christ's Kingdom, who should come of him and the Kingdom of the faithful, whose Father he is, should be without end. Philo will have Abram to signify either an high Father, or a Father of election, but Ham being added, which he expoundeth a voice or a sound, the Father elect of the sound, because when men praised God, they sounded forth this name, the God of Abraham. But this is far fetched, and the reason of the change of the name is expressed in the Text, a Father of many Nations I have made thee. It may be noted generally, that when God will grace any he addeth to their names, but when he will disgrace, he taketh away, as from Jeconiah, calling him Coniah. Abraham is thus named before his Circumcision, to intimate, that people's and Nations, not only circumcised, but also uncircumcised should be his children, Rom. 4. v. 11. 12. That, which followeth here of Nations and Kings to come of Abram, and of God's Covenant with him, which he promiseth shall be everlasting with him and his seed, &c. needeth no further explication, then that which was made before upon the like occasion, Chap. 13. 15:

This is the Covenant, which ye shall keep betwixt me and you, and thy seed after thee, every manchild among you shall be circumcised. 11 And ye shall circumcise the flesh of your fore-skin, and it shall be a token, &c.

Touching the ceremony of circumcising here instituted, I have spoken at large, Luc. 1. Doct. 46. showing, that it was the cutting away of the loose skin of the genitall member, and having mentioned some reasons hereof set forth by Philo and by Moses Aegyptus, I have pitched upon four especially. 1 Because it doth most aptly set forth the circumcision of the heart, to which they were directed hereby, Deut. 10. 16. Jer. 4. 4. So Irenaus, Haeres. lib. 4. cap. 30. and Lactantius saith, that therefore the circumcision of the heart is set forth hereby, because as this member is by circumcision made bare and open, and all filthiness is done away, so in the heart-circumcision foul sins are not kept close any longer, but confessed to God, all deceit is put away, and the heart is simple and open, and vain delights are no more harboured in the heart And this member was appointed to be cut thus for the similitude betwixt it and the heart, as Philo noteth. 2 Because the posterity of Abram were hereby to be distinguished from other Nations: so Josephus, and Theodoret, Gen. 34. Judge. 14. 4. 3 That thus the cutting off of original sin might be set forth, Coloss. 2. 11. But it is not to be conceived, that it was done away hereby, but by faith, because then Ishmael and others had been freed also, as Theodoret reasoneth. 4 Because hereby Christ to come of Abram pure and clean from all corruption was prefigured, Col. 2. 11. So Beda, who besides the former, hath this reason, and therefore Christ coming, it ceased; and because of the seed that cometh by the member of generation, the circumcising of it was most aptly instituted, and this is called the Covenant, because the sign thereof. Moreover, I have shown, in what an honorable account this ceremony was had both amongst the Jews, and in other Nations. and Lastly, in what sense it is said here to be an everlasting Covenant, why the eighth day was the day appointed for it, what if any died before, and why women were excluded from this sacrament, whereas now they are baptized as well as men. And therefore, if any desire to read of these things more largely, he may have recourse thither. The Jews have these Canons about circumcision. 1 If they be sick, that are to be circumcised, they defer the time till they be recovered, and then circumcise the eighth day after. 2 If the child be pale or very red, they circumcise him not till he hath a good color. 3 If a woman hath circumcised her child the eighth day, and it dieth thereupon, and a second child, and that dieth also, the third is not circumcised till it be grown greater and stronger. 4 Heathens are not circumcised, but coming of love, not being moved by any by-respect. 5 Those that were circumcised, were baptized and brought a sacrifice. 6 The circumcision of Heathen is before three. 7 Women were baptized and brought sacrifices. Maimonides.

And the Lord said, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 16 And I will bless her, and give thee a son by her, &c. After circumcision instituted for Abram and all the males of his family, both servants born in his house, and bought with his money, a threatening being added to cut off the uncircumcised, the Lord cometh to resolve Abram of that which he had not hitherto done, viz. what seed was the seed meant, when he made a covenant with Abram and his seed, and this he telleth him, was a seed yet to come of Sarai, and not that which came of Hagar, as all hitherto thought; for which cause he changed her name, as he had done Abraham's. But before we come to speak of this, there is a question to be discussed hitherto omitted, whether the servants of Abraham were to be circumcised against [Quest.] their wills, or no; and why they must partake of the same Sacrament with his seed? I answer, that it conduced much to peace to have all of one family of one religion, and being so, there was the less danger of drawing away any after superstition and error: so Th. Anglicus. And for enforcing any to circumcision, such as were born after this in Abraham's house, by reason of their infancy could not be said to be enforced, as for others, it was to be offered to them, as God's Ordinance, and the penalty of refusing to be propounded, and all that would hereby be moved, were to be circumcised, but none against their wills, as none are against their wills to be baptized. And therefore when the Lord speaketh afterwards of the Passover, he saith, if a stranger dwelling with thee will eat thereof, he shall be first circumcised, so that this must be voluntary in him, although for servants it seemeth, that they being under their Masters jurisdiction were to be taken and circumcised, or to be cut off.

Now for the change of the name of Sarai, it was made upon the like occasion that Abram's name was changed upon, because she should be a Mother of Kings and Nations, Sarah signifieth a Princesse, which whilst it is Sarai, is more restrained, but now this restraint is taken away, this new naming of her being, as if it had been said, she shall have dominion by reason of her Motherhood far and wide in many Countries. And this is more expressed in verse 16. She shall grow into Nations, and Kings of people shall come of her.

Then Abraham fell upon bis face, and laughed, saying in his heart, Shall a child be born to him that is 100 years old? and shall Sarah that is 90 bear? 18 I would to God, that Ishmael might live before thee.

A great question is here made amongst Expositors, whether Abraham doubted of the promise of the Lord when he thus laughed? For it seemeth that he did both by his laughing and by his wish, that Ishmael might live. Chrysostom therefore saith, that there was some unbelief now in him, whereby he sinned, and for this cause he escaped not without punishment in his posterity, when they were made to serve in Egypt 400 years. So likewise Jerome, through the conscience of his frailty he fell groveling upon the ground, hiding his face when he laughed, because he durst not laugh openly. But both Saint Paul is plainly against this, who saith, that Abraham doubted not through unbelief, considering the deadness of his own body, and of Sarah's womb, but was strong in faith, and gave glory to God. And Calvin, Luther, and Artopaeus, and other new Writers generally justify Abraham in this his laughing, as not proceeding from unbelief, but from joy, and in his question, shall he, that is, an 100 years old have a child, &c? as not proceeding from doubtfulness, but from a most strong faith, in that notwithstanding this obstacle he believed, that God by his Almighty Power was able to effect this. And therefore in reverent thankfulness he bowed himself down to the ground before the Lord, who promised him this blessing. For his desire, that Ishmael might live in the Lord's sight, that was no more, but an expression of his great parent-like affection towards him, and how well contented he could have been, if the Lord had given only that son unto him: but now since he was pleased to promise another by Sarah, who should be his heir, he prayeth for God's blessing upon him also, which is meant, when he speaketh of his living in his sight, as is explained in the Lord's answer, verse 20. And that Abraham sinned not through unbelief, appeareth, because when Sarah laughed so, she was reproved, but Abraham not, but only the Lord doth yet more and more assure him. He laughed, saith Ferus, through joy for so great a favor, and whereas he speaketh of his great age, it was not out of distrust, but out of admiration, &c. verse 19. Yea, Sarah thy wife shall bear a son, and thou shalt call his name Isaac, &c. that is, laughing, for a memorial of the joy, which Abraham conceived, when he heard hereof. And whatsoever Chrysostom saith elsewhere, yet upon this place he also justifieth Abraham as rejoicing through faith at the news of this son.

Thus also Rupertus, who saith, that Isaac for this laughing of Abraham through joy in God's promise had his name, the future joy in Christ, who should come of him, being also intimated hereby. Some for the more clearing of Abraham, yet say, that he knew not whether God spake plainly or mystically: for which cause it is answered. Sarah shall indeed bear thee a son: My words are not otherwise to be understood then as they sound. He also saith, that he had heard him for Ishmael, to bless him, and to make him fruitful, but his Covenant should be with Isaac; thus putting a difference betwixt the child of the flesh and the child of promise, as it is also at this day, there being many that come of Abraham according to the flesh, who for his sake enjoy outward blessings, but the Covenant is peculiarly of another strain of the truly faithful.

When the Lord had made an end of talking thus with Abraham, he departed up to heaven. And he deferred not, but was circumcised that same day both he and all his males. Here was an admirable example of obedience, in [Note.] that he deferred not one day to do the Lord's command, either for the smart and danger to himself, for the consideration that he might have, that he had been God's Servant hitherto without any such sign, and therefore it was needless now, or that it might seem obscene and ridiculous, or that the males of his family being very great would never endure it, but be ready to rise up against him attempting such a thing, and in a fury slay him. For a strong faith also was needful against all these, that God, who directed him to this, would assist and defend him. And withal we may note, what a well-governed family he had, there being not one to be found that resisted, but all readily submitting unto him in this matter. Thus Calvin.

Lastly, here is the age of Abraham 99 set down, when he was circumcised, and of Ishmael 13, and then the order, Abraham and his son Ishmael, and then all the males of his house. Abraham is said long before this to have been justified by faith, so that this conduced not unto justification. And here is an [Note.] example of a due order in duties of piety, the Master is first, and then his son, they go before, and then the rest of the family follow after.

CHAP. XVIII.

ANd the Lord appeared unto him in the plain of Mamre, and he sat in the tentdoore in the heat of the day. v. 2. And he lift up his eyes, and looked, and lo three men stood by him, &c. This apparition was presently after the other, when he had now circumcised all the males of his house, as is plain from the time of Sarah's bringing forth a son, spoken of there, Chapter 17. 21. and again here verse 10. But the manner was divers from any that had been made hitherto. For Abraham now seeth three men, and accordingly addresseth himself unto them, and enterteineth them with washing of their feet and good cheer, because he thought them to be men indeed. And herein he was a notable example of hospitality, as Lot was another, whereupon hospitality is commended to us all, Hebrews 13. 2. First, he sat at his door about noon-tide, when men usually seek to some house for dinner. Secondly, he stayed not till they came to him, but ran to meet them, and to draw them unto him for their repast. Thirdly, he most courteously bowed himself to him, whom he thought the chiefest of them, desiring him to accept of some refreshing, which he would prepare for him. 4 He hasteneth to get cakes, flesh, and butter and milk ready for them. 5 He stood giving attendance upon them, whilst they did eat.

Now it is to be thought, that the Lord would at this time appear in this manner unto him, Angels taking upon them the shape of men to prove his hospitality, which the Lord maketh account of as a singular virtue, to be inhospitable being an inhumane and brutish thing. And in coming thus like men unto him, there appeared certainly in them a kind of reverend Majesty, which made Abraham thus to humble himself unto them. Some think, that he had been taught by his ancestors, that Angels sometimes appeared in the shape of men, and therefore he conceived, that these might be such: but neither hath anything hitherto been delivered, from whence this may be gathered, and it is contrary to that of the Apostle, who saith, that by being hospitable, some have entertained Angels unawares: He thought them then to be but men, and strangers, and unknown they were unto him, yet see, what observance he giveth them. And this is indeed the true hospitality, when we entertain, not friends coming to us, who may requite us again, but mere strangers, whom we may happily never see anymore to have any recompense at their hands. Yet I do not think, that Abraham did thus to all comers without difference, for so he might have been oppressed with multitudes, but discreetly considering the quality of such, as came by. What three Angels these were it is uncertain, yet the Hebrew Rabbin's take upon them to determine, that they were Michael, Gabriel, and Raphael, and that Michael was sent to tell of the birth of Isaac, Gabriel being on the right, and Raphael on the left hand of him, who were by and by to be employed, the one to destroy Sodom, and the other to bring Lot out from thence, and therefore Abram still addressed himself in his speech to Michael only, saying, My Lord, &c.

But in thus punctually setting down everything, they greatly forget themselves: for both together take Lot and his wife and daughters away from the burning, Gen. 19. 16. And when Lot made suit for Zoar that it might be spared, it was answered, that he had heard his prayers, not to destroy that city, which argueth, that the same who brought out Lot, destroyed Sodom, because it is also added, make haste, save thyself there, for I can do nothing, till thou comest thither. But why then, seeing there were three, doth he speak as unto one only? [Quest..] To this Saint Augustine answereth, that in these three Abraham acknowledged the Lord, there being something, which he saw in them excelling men, as when they appeared in the shapes of men to the Prophets; and therefore he spake unto them, as representing one Lord in the singular number, and yet because they appeared as three men, sometimes in the plural. But Chrysostom saith, that by some superexcellencie which he saw in the person of one, and the reverence which the other two did unto him, he conceived him to be the chief, and that they did minister unto him. So likewise Ambrose, he first spake to him, who seemed to be the chief, and then turning to the two, whom he thought to be his servants, he giveth some respect unto them, Let a little water I pray you be fetched, and wash your feet, and rest yourselves, &c. But Rupertus again on the other side cleaveth rather to Augustine, saying, that he spake sometime in the singular number, when such things were done and spoken, as properly belonged to God, as in his adoration and praying him, if I have now found grace in thy sight, &c. sometime in the plural number, as when he came to offices of humanity and hospitality, which are common to others also, as of washing, and resting, and eating, &c. I do with Calvin subscribe to Chrysostom, because Abraham knew not at the first, that they were any other then men, and as for his prostration before one of them, and calling him Lord, which by some is interpreted, as if he knew him to be God, thus appearing to set forth the mystery of the Trinity, it is to be understood, that in those parts it was usual thus to salute strangers, and to speak unto them by the name of Lord, as the woman of Canaan did unto Christ, being yet a stranger to her. But why did three together come, and not rather one? Hereby it hath been [Quest.] generally held by the Fathers, that the mystery of the Trinity was set forth, the Son of God with two Angels attending him thus coming in the likeness of a man as a praeludium of the human nature, which he would afterwards take of Abram. This last of the Son of God with his Angels is embraced by Calvin, but that of the mystery of the Trinity is utterly rejected by him. For my own part, I can see no reason, why this mystery may not be thought to be intimated hereby, seeing otherwise two or more might as well have appeared. Philo, who knew not the Doctrine of the Trinity, is for three things in God intimated hereby, or three representations in the mind of the Divine nature, one of the thing itself, the other two of shadows, as it were on each side thereof. The one is properly called Essence, the other two the next virtues or powers of the Deity, the first, whereby he governeth all things, the other whereby he giveth laws to all, being rightly called for this Lord, and for that God. Or hereby are set forth three ways of man's knowing God. 1 In himself, as he is infinitely Wise, Holy and Good. 2 In his effects of Mercy and Love. 3 In his effects of Justice and Severity. Ferus saith, now that Isaac, a Type of Christ was to be borne, the mystery of the Trinity was in this apparition manifested, to show that at the time of Christ's Incarnation is should be made plain everywhere, the three persons coming to the Virgin Mary▪, the Father and Spirit to impregnate, and the Son to be borne of her.

Make ready quickly three measures of fine meal, &c.

The word measure is properly translated Satum, being Saach in Hebrew, being a measure of dry things three times so great as an Homer, so that an Homer containing somewhat more then a Gallon, a Satum is three gallons and three pintes, according to Budaus. Three Sata then are ten gallons and a pinte, that is, five pecks of our measure and somewhat more, a sufficient liberal provision to entertain three men, and hereby is set forth, how free Abram was in his hospitality.

Now cakes being made hereof, and a calf provided and brought, with butter and milk, and set before them, they did eat, Abram standing by. It may seem strange, that Angels, who have no bodies to be nourished with meat, should eat, and therefore Theodoret disputing upon this, saith, that they are not indeed, but seemed only to eat, that it might not yet appear what they were, putting the meat with hands, which they seemed to have, into mouths, which they seemed to have, and so consuming it, as they pleased. And herein many follow Theodoret. But Calvin will have their eating to be a true eating, as their appearing and speaking, and not a seeming only. For they took bodies to them, when they appeared, and therefore although that which they ate, was not turned into nutriment to those bodies, yet they had the organs of eating, and as their bodies, when they had done that with them, for which they took them, vanished, and were turned into their prejacent matter, so also did their meat, after they had eaten it. They are not out of infirmity as men, but out of power. Thus also Christ are with his Disciples after his Resurrection, to approve that he had a true human body, which could not have been by seeming to eat only.

If these Angels had seemed only to eat, they had deluded Abraham, and as in this, why might it not have been suspected, that they had deluded him also in that which they said unto him? Whereas Raphael in the book of Tobit is objected, who said, that he did but seem to eat, but he used indeed invisible meat, the book is Apocryphal, and therefore we are not bound to believe all related therein.

They having eaten inquire for Sarai, and then he said, I will certainly return unto thee according to the time of life, and lo, Sarah thy wife shall have a son, and Sarah heard it in the tent-door, &c.

In the 9 Verse they ask, where is Sarah thy wife? but here, he said, I will certainly return, &c. The reason of this variation is, because they were three, and yet did represent but one Lord, one therefore who seemed the chief, and indeed was the Son of God, although Abraham yet knew it not, when anything was to be spoken arguing superiority, spake alone, but otherwise any of the rest, touching whom it is said, although but one spake at once, they, and touching the chief, he said, I will certainly return unto thee, according to the time of life. This according to Jerome is, as if he had said, if I live, but it is absurd, as Calvin noteth, to expound anything spoken by the Lord, when he setteth forth his Almighty Power, as if he were uncertain of life, wherefore it is rather to be understood of the child which Sarah should bear, as if he had said, so much time being fulfilled, as is commonly for the conceiving and bringing forth of a living child, I will come by my power giving Sarah a son, yet the Chaldee Paraphrast hath it, I will come, whilst thou and Sarah yet live, and others, whilst Sarah liveth, but so no certain time should be set, whereas, Chap. 17. 21. there a set time, and so a thing precisely described by the time before, should now be left more uncertain in respect of the time which is improbable. Now Sarah behind the tent-door hearing this laughed, and is therefore challenged, but denieth it. Whether did she sin in laughing, when as Abraham having before laughed upon the same occasion is not taxed, as having offended? Answ. There was great difference betwixt her and Abraham in laughing, he laughed out of joy, as hath been shown, but she out of incredulity, as the Lord knew, to whom only the heart is manifest, and therefore he taxeth her but not him. She considered how it was with her in the course of nature, and the old age of her husband, and so thought it impossible for her to have a child, neither did she think that it was God, but a man that spake thus. Wherefore doubting cannot be denied to have been in her at the first, and because she was reproved, and denied what she had done, sin. So Augustine and Calvin, &c. Yet some excuse Sarah, as if her laughing were prophetical, showing rather mystically the joy to come, and the name Isaac, then savouring of incredulity, so Ambrose. The first is most probable, and whereas Sarah is praised for her faith, Heb. 11. 11. it is to be understood of her faith after that the Lord had confirmed her. Now for the old age of Abraham alleged as a reason against her having children by him, as well as her own age, and that it ceased to be with her according to the custom of women, it is to be understood, that it was not impossible in nature for Abraham being thus old to have a child: for he begat Ishmael of Hagar but 12 years before, and long after other children of Ketura, but that being thus old, and having lived so long with Sarah, by whom he could never yet have a child, it was impossible in natural reason, that now he should beget one of her. And as for women in her case, they are certainly out of all hope in the course of nature.

The men having said thus, went from thence and looked towards Sodom, and Abraham brought them on the way. Then privately the Lord consulted about the disclosing of what he intended to do to Abraham, because he feared God, and would teach his, and should be extraordinarily blessed, as being in singular favor with the Lord. Abraham still seemeth to prosecute them with offices of humanity, as if he thought them yet to be men, but doubtless he knew them by this time to be Angels, as Calvin saith, and therefore he attended them on the way out of duty, not of courtesy. When the Lord maketh a question of hiding or not hiding from Abraham what he intended to do, he doth not so, because he doubted, but speaketh after the manner of men now that he appeared in the shape of a man. But what need was there, [Quest.] that Abraham should be acquainted with the purpose of the Lord herein? Answ. If the Lord should not have revealed judgments to come to his servants the Prophets, they would not be thought by the world to come any otherwise then by chance, but now it appeareth, that they are of the Lord, and men are the more apt to be affected herewith. And therefore it is said, that he doth nothing, but he first showeth it to his servants the Prophets. For the reasons of revealing this to Abraham. 1 Abraham shall grow into a mighty Nation. 2 He will teach his, &c. One favor of God is the cause of another, and not any merit in man. The Lord had received Abraham into grace to [Note.] make him a father of a great people, and to make all nations blessed in him, and because he had done so, he would now open himself unto him, as to a friend. Again, what he should reveal to Abraham, he knew that he would not hide it through negligence, but open it to his family, that they hearing how severe God is against sinners, might flee sin, and do that which is just and righteous. They in whom God setteth up any light of knowledge, have [Note.] it not for themselves only, but to show it unto others, that they may be excited to good hereby. And therefore they are over-stupid and blockish, who speak not of anything divine to their families, but altogether of the world. It is no marvel, that most householders are so simple in heavenly things for this, seeing God communicateth himself and his things only unto men, as he seeth, that they are ready to instruct others.

And the Lord said, Because the cry of Sodom and Gomorrah is great, &c. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me, &c. Of the cry coming from sin, I have already spoken, Gen. 4. 10. and as to Cain's sin, and to this of Sodom crying is ascribed, so to oppressions of Widows and Orphans, Exod. 22. 23. and to the deteining of laborers wages, Jam. 5. 1. The horrible sins of Sodom yielding a loud cry, which came up to Heaven, yet the Lord deferreth to take vengeance upon them, saying, that he would first go down, &c. And in this he doth after the manner of men, to teach Judges and Rulers to inform themselves certainly, before they proceed to punish malefactors, as Gregory excellently teacheth. For having questioned, why God, who knoweth all things, doth as it were doubt before proof made? he answereth that he might give us an example of gravity, that we presume not to believe the evils of men, before we prove them. But when he had proved, and found them entangled with most foul sins, he did, as it were, omit patience, and not staying revenge, till the day of the last judgment, he prevented them with the fire of judgment. Behold, how he believed the evil, as it were with difficulty, when he heard of it, and yet he smote without delay, when he found it to be so, herein giving us an example slowly to believe greater crimes, when we hear them, but sooner to punish them, when we find them true. It is strange that the Sodomites having been chastised by War and captivity but 15 years before, should now be grown so wicked. For they had not only one foul sin against nature, but others also, Ezech. 16. The fruitfulness of their Country made them wanton, in their wantonness they did not only abuse Women but men, and herein they were impatient of reproof, and lived in idleness. Now when the Lord saith, I Will go down and see, whether they have done altogether according to the cry of it, and if not, that I may know, the meaning is, as Abraham well understood, if they have, I will utterly destroy them, if these corruptions be general, and if they be impudent and stiff in sinning so heinously, but if not, I know what I will do. In that the same Angels, that came to comfort Abraham, destroy Sodom, it is intimated that when the Lord shall come with his Angels at the last day, as he will destroy the wicked, then so he will come for the comfort of the righteous.

And the men turned their faces from thence, and went towards Sodom, but Abraham stood yet before the Lord. Moses calleth them men still for the human bodies assumed by them, although Abraham knew them now to be heavenly creatures representing the Lord. They turned their faces, is rendered by some, they had turned, but it may well be taken, as it is, for a valediction unto Abraham after thus much said. But as when one man is ready to depart from another, he is often stayed still a time, because the other hath somewhat to say unto him, so here Abraham by standing still giveth them occasion to stay. And then he draweth near by interceding for Sodom: saying, Wilt thou also destroy the just with the wicked, &c? It pitieth him to think, that so great multitudes should now utterly perish together, and doubtless he had Lot specially in his mind. He had not long before fought for that people, and therefore he had some relation unto them, and although much wickedness were there practiced, he thought, that they could not generally so far yet forget that deliverance, as all of them to corrupt their ways. Wherefore he seeketh to move the Lord in most humble manner, not to spare the wicked, but to refreine for the righteous, that might happily be amongst them, from a general destruction of all. So he opposeth not the Lord in his purpose, but proposeth what he thought would be most effectual to move him to compassion. And he beginneth with 50, saying, What if there be 50 righteous, wilt thou net spare the place for 50, and this being granted, he proceedeth to 45, 40, 30, 20 and 10. Why did he not speak of 10 at the first, but of 50, and why of no more then 50 at the first, and of no fewer then ten at the last? To this I find none that answereth so particularly as Tho. Anglicus, who saith, that partly for reverence to God, and partly for the greatness of the request he durst not ask a pardon for the sake of ten, but of 50, wherein, when the Lord had yielded, he waxed bold to descend to fewer and fewer. Moreover, the Lord secretly moved his mind to ask rather this way then any other, because he would have the form of this his praying to serve for spiritual mysteries. For by the six different numbers mentioned by him all the degrees of the righteous, that ever have been, are set forth, by 50 the most perfect, who give themselves wholly to contemplation, as Mary; by 40 such as labor in doing good to others, as Martha; by 45 such as partly lead an active, partly a contemplative life; and by the other three numbers such as keep with their best care the 10 Commandments; some for the love of God set forth by 30; some for the love of the reward, set forth by 20; and some for the fear of punishments set forth by ten. So that according to this Author Abraham descended no lower, then to ten, to signify, that if there be not a care to keep all the ten Commandments, a man cannot be numbered amongst the righteous, neither can there be an higher degree of perfection, then that which is set forth by 50. But I rest rather in his first reason, the holy man durst not begin with so few at the first, nor urge the Lord any further, when he had come down to ten: and the Lord doubtless put it into his mind here to cease, because his will was not to spare them, if there were fewer found then ten, and he would not grieve Abraham by denying any request, which he made unto him. Here is matter of comfort and confidence for us in praying, to consider, how ready the Lord is to yield to all the [Note.] petitions of his servants, even wherein they scarce dare ask. If it be wondered that Abraham interceded not for Lot in particular, when he had descended to ten: it is to be understood, that he doubted not, but there were ten, and so the City should yet stand safe, and if not, seeing the Lord had yielded to spare the place for 10 righteous persons, he doubted not, but righteous Lot should be respected, and preserved from the common destruction.

And the Lord went away after he had done talking with Abraham, &c. It is most probable, that two of the men appearing to Abraham were gone before this towards Sodom, and that his communication was with one alone, the chief of the three, even the Son of God, who also now went away, that is, up into Heaven, and so the other two only came to Sodom, as Chap. 19. 1.

CHAP. XIX.

IN this Chapter two of the Angels spoken of before came to Sodom, the third being away: for although, verse 1. they are called Angels, yet verse 10 they are called men also, as when they came to Abraham. When it is said then that two Angels came to Sodom, it is to be understood, in the shape of men. If it be demanded why three came not, as well as three to Abraham? [Quest.] According to the Rabbins it is answered, one being sent to tell of Sarah, bringing forth of a son, went up to Heaven again, when he had done this, but the other two being sent, one to save Lot, and the other to destroy Sodom, went on to Sodom for these ends. But this is only conjectural, as hath been already shown. The reason of Calvin is more probable, Abraham being in greatest grace with God, the Son of God vouchsafed with two Angels attended to come and talk familiarly with him, as with a dear friend, but now he returning to Heaven again, sendeth only his Angels to Sodom. And two only, saith Ferus, come to that wicked place, to show that the wicked are unworthy to know the Trinity, and that Christ in his two natures shall come to judgment in the evening of the World. When they came thither Lot sat in the gate, waiting doubtless for an opportunity to exercise hospitality, he seeing the Angels like men, and taking them to be men, with all reverence inviteth them to his house, as he thought fitting for men of quality, such as they seemed to be. But whereas at Abraham's entreaty they presently assented, here they deny Lot, saying, they will lodge all night in the street, until that he presseth upon them, and so being overcome by his importunity, as it were, they yield to go with him. The reason hereof was, as Calvin hath it, to try the hearty kindness of Lot, because there are many, which offer kindness, when they would not have it accepted of, Prov. 23. 7. but when Lot was denied, and yet was instant, his love is approved to be hearty and without all dissimulation. To refuse Abraham's offer for the trial of him there was not the like reason, because they came not to his tent in judgment, but in mercy, but to Sodom in judgment, and therefore, as a man will not accept any kindness offered, where he hath just occasion of high displeasure, and meaneth to be revenged, so these Angels were averse from accepting any kindness offered in this place. It is then, as if out of high displeasure they had said, Nay ye men of Sodom are a very inhumane people, we have been hitherto in the street, and no man hath invited us to a lodging; whereby we gather, that ye can be well content, that we should lie abroad all night, wherefore we will indeed even do so, thus almost Musculus. But their refusal made the grace of Lot to shine the more, who would take no denial, and so entertained them most joyfully.

But before they went to bed, all the people of the City compassed the house, both old and young from every quarter.

Some understand this, as hyperbolically spoken, by all not understanding everyone, but a very great number, but Chrysostom and Ambrose understand it of all without exception. For hereby God's proceedings against them seem to be just, in that the corruption was general, not only the great, but little ones which were capable of vice, being all infected, wherefore all both great and little are destroyed without sparing of any one. And for such as yet wanted reason, it was just with God to cut them off also together with the rest, because they were the offspring of this impure assembly, by birth the children of death, and habitually such, as their forefathers. If it be doubted, how they could all compass about one house, it is to be conceived, that some were near, and some farther off in the streets, as they could come for the press. A most malicious conspiracy, saith Chrysostom, and vehement study to do evil, an unspeakable greatness of perversitie, and stiff attempting of evil, worthy truly of no pardon. For neither did they think upon God's eye seeing all things, nor reverenced just Lot, nor spared strangers, but without blushing they openly uttered these words of most filthy lust, Bring them out, that we may know them.

Honest Lot seeing them thus madly bent towards a most unnatural sin, goeth out unto them, and offereth them his two daughters. But whether was [Quest] this offer of his excusable or no? Chrysostom, and Ambrose, and divers others excuse it, yea and praise Lot therefore: because he preferred the safety of strangers, whom he had entertained before his own flesh; and because seeing a necessity of a more foul sin about to be committed, he sought to turn them from it by a lesser. But Augustine, although he seemeth sometimes to speak doubtfully of it, yet sometime he saith rightly, that this offer came from a perplexed and troubled mind, in which case even the best may speak and do things that are not justifiable. For it is to be thought, saith he, that when he saw so horrible an evil hanging over the heads of his guests, which he would repel, but could not, that his mind was so troubled, that he would do, what not the cloudy tempest of human fear, but the tranquill serenity of God's Law, if it be consulted withal, will cry ought not to be done, but will bid rather, that we so take heed of sinning ourselves, as that we sin not at all through the fear of other men's sins. For indeed if a lesser evil may be yielded to for the avoiding of a greater, a broadway will thus be made, yea all bounds of a way being plucked up, there will be an infinite space for all sins to enter by and to reign, as the same Father speaketh. That of the Apostle Paul is a sure ground, We must not do evil, that good may come of it: The least sin must not be yielded to for the avoiding of the greatest, or for the procuring of any good. And therefore this of Augustine is followed by Lyranus, Tostatus, Ferus, Sotus, and Calvin and many more. Whereas some excuse Lot, in that they say, he might happily think, that they would by this offer be appeased, not accepting of it, or that his daughters, whose consent must first be had, refusing to yield, as he knew they would, their fury might thus for a time be delayed, or that their husbands, to whom they were espoused being wealthy men and great in that City would not suffer it, hereby I confess the fault is somewhat extenuated, but not quite taken away. The best then we see have their imperfections and failings, and therefore [Note.] let him that standeth, take heed lest he full, everyone walking always in humility and fear.

The mad Sodomites are so far from being appeased by this offer, that they threaten Lot, and press more upon him, and offer to break the door, but the Angels take Lot, in and shut the door, and smite them with blindness. Whilest some are busy in beating back Lot, and doing violence to him, who stood to defend the door, others rush upon the door to break that open, and to come in to the strangers. The question here is, with what blindness the Sodomites [Quest.] were smitten? To this it is generally answered, that it was not with bodily blindensse, so that they could not see, for then they would rather have sought each man for a guide to lead him home, then for the door of Lots house. The blindness, saith Augustine, wherewith they were smiten, is by the Greeks called 〈 in non-Latin alphabet 〉 , an inability to see, that is, to see Lots door, when they could see other things well enough. Chrysostom saith, it was a blindness of mind joined with weakness of their limbs, so that they with great labor went up and down seeking the door. It was doubtless such a blindness, as wherewith the Aramites were afterwards smitten, that although they did see Elisha, yet they knew him not to be the man whom they sought, nor the way, nor City Dotham, to which they were led, to be that way, or that City. Their understandings were [Note.] blinded with filthy lust, and for a just reward thereof, they are blinded, not to be able to discern the place, where they desired to fulfill their lusts.

This being done, early in the morning Lot is admonished to take with him all that belonged unto him out of the City, long before day, as is most probable, because the City should be destroyed. Then Lot went to his sons in law, and told them hereof, but he seemed to them but as if he mocked. These sons in law of Lot I do not think with some, were only contracted to his daughters, but married, and living in the house with him, wherefore the Angels having had communication with Lot alone in one room, and they being in another he now goeth out unto them to tell them hereof, but they set light by his admonition, as counting it ridiculous to fear any such sudden destruction to come upon the City. And after the same [Note.] manner the wicked do in their hearts deride the threatenings of destruction at the day of judgment to come upon them for their sins.

The morning coming on, the Angels urge Lot to depart without delay, and when he deferred, they lay hold upon him by the hand, and his Wife and Daughters, and set them without the City, and bid him to flee away, and not to look behind him, or to tarry in all the Plain, but to escape to the Mountains. It is strange, that Lot should thus defer to his own peril, Calvin thinketh, that he hoped that God would not utterly destroy all, but spare the innocent age, and that his delay sprang from a strife betwixt the Flesh and the Spirit. Musculus, that he stayed reasoning with the Angels about this destruction. But Vatablus, that through fear of the judgment he stood astonished, not being able to go this way or that for a time. And this seemeth to me the most probable, because he certainly believed, and so would not willingly stand to argue, or think of the impunity of any. For upon a sudden fear, a man is apt to be stricken so sometimes, that he standeth like a stone. But having recovered his spirits upon that extraordinary mercy shown unto him in bringing him and his out of that place, he is bidden now to flee to the Mountain, and not to stand still, or to look behind him, for fear of being destroyed also. Ferus here compareth Lot with Abraham, and saith, that although he was a just man, yet he came short of him, for he obeyed God, calling him immediately, and went to the place appointed, but Lot delayed and relucted against going to the Mountains. What might be the reason, that the Lord would not allow him to look behind [Quest.] him, but threateneth him, if he should so do? There may be divers reasons of this assigned, as first, that by looking back he might not show any the least affection more to that vile place, wherewith for the fertility of. it, he had been formerly so much delighted; thus Calvin. And in this he was made exemplary to us, that we by repentance being turned from sin should take heed of being in the least measure entangled with our old sins again, we must with Saint Paul forget that which is behind, and look to that which is before. Secondly, hereby was set forth, what hasty speed he ought to make in fleeing away, not so much, as once looking behind him. Thirdly, the Lord would not have him curiously to pry into his judgments, but for reverence not once dare to look into them in the time of their execution. Fourthly, that he might not in the least measure be moved with commiseration to a place made, so detestable with horrible sins, flaming with God's severest judgments, and that he might not show any worldly affection to his goods perishing there. The Mountain, to which he was bidden to flee, was the Mountain Abarim towards the East, not being so fruitful, but more barren then the Plain: for, as Luther saith, the Plain was exceedingly fruitful, but Lot must now be content with sterility in safety, since plenty could not be enjoyed without abundance of sin.

Lot being appointed to flee to the Mountain entreateth, that he might not be sent thither, because so he should be in danger of death otherwise, but to a little City near, which is granted unto him, and therefore he is bidden to hasten thither, the Lord averring that he could do nothing, till he came there, and because he pleaded for this by the name of a little City, it obtained the name of Zoar, and so he entered it at the rising of the Sun, and then the Lord rained upon Sodom and Gomorrah fire and Brimstone, and destroyed those Cities, and all the Plain.

Lot being appointed to flee to the Mountain, which was farther off, feared lest he should be destroyed in the way, before he could get over the Plain, and therefore he entreateth for a nearer place. But herein he is taxed by Augustine and Calvin, as not resting in the will of God, who had expressly assigned him a place, so that he ought not to have desired any other. Wherefore in this also he shown a weakness of faith, as is commonly incident to the best; yet the Lord accepteth of his request for the encouragement of his faithful [Note.] servants in their prayers, although there be imperfections in them, for which they may fear, that he will not hear them. The argument whereby he pleaded for it, was, because it was little, that is, according to some, this was a little request, but according to others, it is better referred to this City, which was but little. But how doth the Lord say, that he can do nothing, till that Lot was come thither? Answ. The Angel, who spake thus, had a charge given him to save Lot, and to destroy the City of Sodom, &c. and therefore it is well said, that he could not do it, till Lot was gone out of the compass of ground to be destroyed. Or if it be referred to him representing the Lord's person; we may note rightly, that the safety of the faithful is most certain; [Note.] God cannot destroy them, because it is against his will, and grace, that any of them should perish. For the name thus obtained by this City of Zoar little, before it was called Bela, according to Jerome, signifying devouring, because it was once devoured by an Earth-quake, or, as the Hebrews say, Salissa, for the same reason. Lastly, for that which is said here, The Lord rained from the Lord out of Heaven fire and Brimstone.

This is, as Vatablus saith, an Hebraism, as if it had been said the Lord rained from himself Fire and Brimstone. The Fathers generally will have in these words a mystery, as if it had been said, the Lord the Son rained from the Lord the Father, &c. And if any man denieth this mystical interpretation, implying the blessed Trinity, to be rightly made, he is Anathematized by the Syrmian Council. For although it be a propriety of speech amongst the Hebrews, yet withal a mystery may lie hid therein. Wherefore I subscribe rather to the Fathers, then to Calvin, who denieth any such mystery here. For the matter rained, it was fire and Brimstone sent down immediately by God's Almighty Power from Heaven, and not ingendered by natural causes, and this sending down thereof is Metaphorically called a raining down, it coming suddenly, as a superabounding shower of rain. Fire was sent down to burn, and Brimstone to burn with a stink, and so that it might not be quenched, a punishment suitable to their sin, they burnt in lust, and this had a filthy stink before the Lord, therefore they are destroyed by burning with an horrible smell. And hereby Brimstone being of a saltish nature, the place was destroyed, to remain throughout all ages, as a fearful spectacle of destruction, seeing Salt laid thick upon the ground killeth all things, and suffereth no green thing to grow, and accordingly all those parts abound with Salt to this day.

But Lots Wife looked behind her and was made a Pillar of Salt. The Lord may seem in punishing Lots Wife thus severely for so small a fault, to have been rigorous, but if it be well considered, it was very great indeed, and not a small fault▪ which she did herein. For 1, She shown great infidelity, she would not believe the destruction of Sodom, unless she saw it with her eyes, then which nothing can be more heinous to the Lord. 2 She had some corrupt affection in her, which made her thus to look back, for which cause Christ biddeth us to remember Lots Wife, so Calvin, it vexed her doubtless, that so great substance, and such goodly things, as they had gotten, should now be consumed all together, and so she cast in all likelihood an angry look back upon the City, having some indignation at this fact of the Lord. 3 She stayed as is probable, behind her Husband looking, till the rain of fire and brimstone began, and then it was too late to escape, so Musculus Lastly, she was over-curious to pry into God's Judgments, from which he will have us to stand aloof for reverence. Now for that into which she was turned, viz. a Pillar of Salt, we must not imagine, that her soul and body were both thus turned, but only her body, her soul departing to the Lord, that gave it, and happily, although she was temporally punished, her soul might be saved, as some think. But why was she made a Pillar of Salt, rather then anything else? The Rabbins of the Jews, as Lyranus reporteth, [Quest.] tell a foolish reason, viz. because when Lot the night before desired of her Salt for the seasoning of his guests meat, she out of the hatred of hospitality denied it. But to come to something serious, some by a Pillar of Salt do not understand one properly so called, but because it should endure always, for so a Covenant made to endure always, is called a Covenant of Salt, Numb. 18. 19. 2 Chron. 13. 5. the reason of which appellation Lyranus saith is, because in sacrifices Salt was always appointed to be used by an unalterable decree, and therefore a Covenant made to endure always inviolable was in alluding hereunto called a Covenant of Salt. And for this cause the Ancients used Salt in ratifying of Covenants. Moreover Salt is of that nature, that it preserveth things long from corruption, and so may fitly be an emblem of perpetual duration. Thus the Targum Hierosolymitanum, the Wife of Lot looking behind her, was made a Pillar of Salt, to endure to the resurrection of the dead. Certainly the words are not only figuratively, but properly to be understood, as abundance of Salt was an effect of that dreadful fire in all those parts, so she being destroyed with other things in particular stood in the place where she sinned a fixed Pillar of Salt, for an ever enduring Monument of infidelity and disobedience, that all might be warned hereby, thus then she did partake with Sodom in the judgment thereupon, because her love was towards it: for all that land is Salt to this day. Augustine and Rupertus say, that she was turned into a Pillar of Salt, because, as Salt is unprofitable to it self, yet other things are made savoury hereby, so others may be made wise by beholding or considering this, not to look back when they have put their hand to the Plow, that is, when by repentance they have escaped the filthiness of the World, not to be again entangled. The place, where this wonderful Metamorphosis was made, was between Sodom and Zoar, in the Plain there: For Brocardus saith, that travelling in those parts, he took great pains to see it, but it was so difficult to come unto it, and by the way were such wild beasts and men-killers called Bedwini, as he was certified by such as dwelt near to those parts, that without peril of death he could not.

These things being thus done, Abraham is said early in the morning to have looked towards Sodom, and behold, a thick smoke ascended, as the smoke of a Furnace. But God remembered Abraham, and sent Lot out of the midst of that overthrow. Abraham in looking towards Sodom on a fire did not anything forbidden him, as Lots wife, neither did he it out of infidelity, but because he believed, and was solicitous for the safety of the place, and specially for Lot. And it is not without a singular providence, that he is made an eye-witness of this destruction, that he might tell it forth to others, and admonish them to take heed of sin hereby, that none might afterwards say, that it was a thing natural in that country, it having been always so. Whereas God is said, in delivering Lot, to have remembered Abraham, this is not to be understood, as if for the righteousness of Abraham Lot were preserved: for Saint Peter ascribeth it to Lots own righteousness, but it is thus spoken to show, that God thought upon the petition of Abraham, not to destroy the righteous with the wicked, so Musculus. But Calvin saith, that God had both respect to Lots justice and to that league of friendship, into which he had taken Abraham, saving Lot the rather for his sake, that we might be comforted in respect of God's hearing us for ourselves, being assured, that he will do so much more, then one praying for another being far remote. I rest in the former, as a leader unto this, whereunto if this be added, it will be more full. Yet to speak properly, God saveth no man for his own righteousness, but of mercy, only it is thus spoken to encourage men to be righteous & godly, seeing unto such, God's mercy shall upon all occasions be extended. Happily also this clause of God's remembering Abraham is put in here, because as he saw signs of the destruction of Sodom, so by some means he knew at that time of Lots deliverance.

And Lot went up from Zoar, and dwelt in the Mountain, and his two daughters with him, because he feared to dwell in Zoar. Jerome saith, that forsomuch as Zoar before called Bela, according to the signification of the word (devouring) was in danger after of being devoured in an earthquake, to which it was much subject, he thought that the other four Cities, which seemed more safe, being destroyed, this was much less likely to escape long, forsomuch as the people there were as wicked, wherefore he removed soon from thence again, to the Mountain, the place before appointed unto him. Thus unstable and [Note.] uncertain shall he always be, that going from the Word of the Lord, chooseth rather to follow the dictate of his own reason, although he may sometime rest secure upon a new promise, yet his own conscience shall convince and condemn him, as having done foolishly, so that even when he needeth not, he shall be driven hereby to go from his own choice to that which before was so displeasing unto him. Wherefore let us without projecting this or that, simply obey the Lord in that which we know to be his will in everything, and refrain to follow the suggestions of carnal reason. In the Mountain Lot with his two daughters dwelleth in a Cave.

Then the first born said to to the younger, Come, let us make our father drink Wine, and we will lie with him, that we may preserve seed of our father, for he is old, and there is not a man in the earth to come in unto us after the manner of all the earth, &c.

Some, saith Vatablus, hold, that Lots daughters thought there were no more left alive in the world, but their father and they two, but that they could not think so, is plain, because they saw people living still in Zoar, and they knew, that the burning was not general, but of that tract of ground about Sodom and Gomorrah and those Cities near adjoining only, and they knew also, that they had a great uncle Abraham, with his great family living not far off: wherefore this was not the ground of their consultation to lie with their father, but because they thought, that this solitary place must be always the place of their abode, and they must have no communion with any other people. He also saith, that it is most probable, that they had servants with them: because otherwise how should provision for their sustenance have been brought thither, but they thought scorn of joining themselves to such base persons. But herein I cannot subscribe, for whence should they have such servants, when as it is expressly said, that Lot only and his wife and two daughters were by the Angels taken by the hand and brough miraculously out of Sodom. Wherefore their servants were left behind and perished with that impure people, and for their provision carrying, it is more probable, that they brought enough with them for a certain time themselves to sustain them there. For it cannot be thought to have been long after their coming to this place, that they consulted thus to act so horrible a sin, because what provision soever they could bring, would in a short time be spent, and so they must have been destitute without taking some other course for a new supply, as Vatablus himself also saith. The Rabbin's of the Jews are bold, according to their manner to feign, that although they brought no wine thither, God did miraculously supply them herewith. But far be it from us to think, that he would minister the matter of drunkenness and incest unto them by miracle.

They brought it doublesse with them from Zoar, for from Sodom, by reason of their hasty coming away, they could not. Now although Vatablus be against that opinion, that Lots daughters supposed all men to have been destroyed, yet it is to be known, that all Epxositours generally of old have held, that they thought so. Origen saith, that they had heard of the destruction of the World by fire, which should afterwards be, and therefore supposing this to be the time, they out of a womanish creduliey thought that not only Sodom, but all cities and towns were now destroyed with their inhabitants, and therefore, howsoevr they knew incest to be abominable, yet they thought they should offend more, if in avoiding they should suffer mankind utterly to perish, then in consenting to seek the preservation and increase thereof again. Thus also Chrysostom, who by this reason pronounceth them to be without fault in thus seeking to have issue by their father. So likewise Ambrose, and Theodoret, and Irenaeus, and Josephus, lib. 1. Antiqu. &c. It was indeed a foolish opinion in them, because they saw Zoar to stand still, and it is likely, that from the Mountain they might see other places: but for their innocence, I can by no means assent to these Ancients, but rather hold with Augustine, that they sinned against nature in seeking to have their father lie with them, such a conjunction being not only forbidden by God's Law, but by the law of nature, wherewith no man can dispense. They should have committed the care of posterity to their father, and not have attempted anything for this end, before they had acquainted him therewith, by whom they should have been ruled. But they knowing in their conscience, that their father would have abhorred from such a foul fact, if they had consulted with him, go cunningly to work, and by deceiving him effect it. A prodigious thing, saith Calvin, after so dreadful a judgment upon whole Cities, for confused and foul copulations, that they should yet immediately after dare to run into the like sin, wherefore although the mere desire of posterity for the preservation of mankind, and not brutish lust carried them on to lie thus with their Father, and hereby their fault is extenuated, yet they cannot possibly hereby be justified. It was not a single but a double fault, which they committed. 1 In making Lot drunken. 2 In lying incestuously with him. For when the one said to the other, Come, and let us make our Father drink Wine, her meaning was, to make him drunken with Wine, as the word also is rendered in the vulgar Latin translation. But whilst the Daughters sinned in giving him Wine unto drunkenness, what is to be thought of him for drinking so liberally thereof? Some conjecture, that it was mingled with something apt to make him drunken, although he took but a little, and so excuse him, others that he was not deceived by any mixture, because if so, where should they have gotten it? for it is not likely, that they thought upon this, till they were come out of Zoar, and so had it not thence. But they say, that Lot drank more liberally the Wine offered him at this time by his Daughters, to recreate his sorrowful mind, after the loss of all his goods, and friends in Sodom, and his dear Wife, and whilst he did thus was overtaken unawares, so Chrysostom and Theodoret, and Tho. Aquinas, who therefore excuse Lot, as not sinning herein.

But Augustine contrariwise saith, that it did not become a just man to admit of such a consolation, and that he should have refused to have taken cup after cup, being offered by his Daughters unto him: because the eternal Law condemneth drunkenness, which admitteth not of the taking of meat and drink according to a natural order, but for the preservation of health, and therefore he saith, that he sinned not only by incest, but before that by drunkenness. And Origen, although he excuseth him for his incest, yet blameth him for his drunkenness, saying that he was no perfect just man, but a certain kind of middle man betwixt righteous and wicked, the best thing in him being his hospitality, for which and not for any other virtue he was preserved from that burning. With Augustine agreeth Calvin and Musculus, & generally all our new Writers, that Lot cannot rightly be excused either for his drunkenness or incest, not for the first, because he should have refused the excessive quantity of Wine offered him, nor for the second, because it followed upon the former, from his drunkenness it came, that he was deceived and committed incest, and such as the Tree is, such is the fruit, wherefore this springing from the immoderate drinking of Wine, which was a vice in him, must needs be vicious also, yet for Origen's debasing of him, it is contrary to the testimony of Saint Peter, who speaking of Lot saith, that God spared just Lot, and again, that righteous man in hearing and seeng vexed his righteous soul, &c. wherefore he was a perfect good and just man, as flesh and blood permitteth, whilst we carry it about with us, but subject to falling, as all are, when he was not upheld by grace, yet these his falls are somewhat extenuated, the first, because he drank Wine the more liberally to cheare him, as his necessity then required, he being full of heaviness, and in a dark and uncomfortable place, and the second, because he did it ignorantly, being in a dead sleep, the Devil happily making him to dream of lying with his Wife, when he got his Daughter with child. For it is said, that he knew not, when she lay down, or when she rose up. Calvin saith, that it was a judgment of God upon him for his intemperance in drinking Wine, that he lay like a dead body for a time, so that his Daughters then might do anything with him, he not knowing thereof. Lyranus saith, that it is the opinion of the Hebrews, that Lot indeed was fast asleep, when his Daughter lay down by him, and when she rose up, but that he was awake, when he did that foul act, but so oppressed with drunkenness in his brain, that he considered not with whom he lay, neither did he remember that he had now no Wife: for it seemeth impossible to them, that a man should do such an act, but waking, and therefore Lyranus followeth the same, and some others, but the ground hereof is very weak, seeing in the time of sleep in dreams men do many things, not only to the sending forth of seed, but also to rising up and walking about. But why did the Lord suffer these things [Quest.] to be thus done to the disgrace of just a man? It is answered generally by all, that we might learn by this example, what a dangerous thing it is to be drunken, that we might the more carefully keep ourselves from it all the days of our lives: for there is no sin, how foul soever, but a man shall lie open unto it, if he admitteth of drunkenness. We ought to learn from hence, saith Ambrose, to flee drunkenness, which maketh us that we cannot flee most gross sins. For those things, that being sober we take heed of, we ignorantly commit being drunken. Drunkenness inflameth lust, overwhelmeth the mind, taketh the understanding, and wresteth away the sense. Wherefore drink thou so, as not to be taken, let the Patriarchs instruct thee, not only teaching, but erring, Noah and Lot, the example is iterated, that the Magistery of caution might be confirmed, wherefore the drunkards of these times do altogether pervert this example, by making it a ground of licentiousness, which is a caveat against drunkenness to all, that would not from hence go on to most horrible offenses. Some say that Lot was punished with this double fall for his double infidelity, in refusing to go to the Mountain, 2 in going thither, when he had a promise of safety in Zoar. And there may be other reasons rendered also, as that we may see how dangerous it is for a man to live with women alone to take heed hereof, and that we might see what the power and grace of God is, and how his providence worketh even in the vilest actions to bring good out of them, seeing of this incest cometh Moab, and after Ruth, the Mother of a most Royal line, of which Christ afterwards came. Moreover, this was permitted, that everyone considering, how subject he is to sin, might walk in humility and fear continually. Lastly, he is suffered to fall by drunkenness, not only once, but the second time, that we might know, how dangerous it is to be once overcome by intemperance or any vice, for it will not so leave us, but having gotten the victory, fail us again and again.

CHAP. XX.

ANd Abraham went from thence towards the South-country, and dwelt between Cadesh and Shur, and sojourned in Gerar.

This Gerar was a City of the Philistines, being the outermost of the land of Canaan, six miles from the place, where Abraham dwelt before, and towards Egypt. It stood between two Wildernesses, the one called Shur next to the Red-Sea, and the other extended to the Wilderness of the Saracens, called Cadesh, according to Jerome. Gerar had the name from Gur, signifying a stranger, happily because it was a place, to which strangers often resorted in their travel, for which cause the Hebrews say, that Abraham removed thither that he might have oftener occasions to exercise his hospitality, which he could not do in the Plain of Mamre, where he dwelt before. But the conjecture of others seemeth more probable, that he removed thither, because in his former place he was much annoyed now with the stinck coming from the Cities newly burnt, and it irked him daily to behold such a spectacle of misery and desolation, but because the reason is not revealed, why he removed, we can say nothing certainly, only this is most probable, because he removed soon after the burning of Sodom, even in the same year.

All the rest of this Chapter is spent in telling how Abimelech the King of this Gerar took Sarah unto him, because Abraham had said of her, she is my sister, but God suffered him not to go in unto her, for he appeared to him in a dream, and charged him to restore her, &c. For the thing done here in general, it is the same with that before commemorated, Chap. 1 • . 11. and therefore the reader may have recourse thither for the clearing of the questions, that generally arise here: only I will add out of Ferus, that Sarah being now old and in Captivity, yet seemed amiable to these Heathen people, was a type of the true religion, the beauty whereof never fadeth, so that the Heathen, amongst whom the Jews lived sometimes in misery, yet were taken with the love of their manner of worshipping God, and transferred it to their Idols. For other particular passages, as first, that God appeared to Abimelech in a dream threatening him, to whom he pleaded his innocence, whereas he did not so to Pharaoh upon the like occasion, but presently plagued him and all his house, the reason hereof might be, because Pharaoh was a sensual and cruel King, and one who had in all likelihood offended often by giving himself over to inordinate lusts before, but Abimelech was just and righteous, as he here pleadeth, according to his name Abimelech my father the King, being not a Tyrant, but administering justice to all, and tendering the good of those that lived under him, as a father the good of his children, as indeed all Kings ought to do. That he feared God and eschewed evil, appeareth by the Lord's answer to him.

I know that thou didst this in the integrity of thy heart, Wherefore even among the Heathen there were some, that applied their minds to justice and righteousness out of the light of nature, as Saint Paul also teacheth, Rom. 2. 15. Ferus saith, that some hold Abimelech not to have been just, but to have feigned it, some, that he was just only in this matter, but he proveth him truly just, as Job & Naaman, who were also Gentiles. 1 Because God spake unto him, and assented to his plea. 2 He readily obeyed God in restoring Sarah. Secondly, it is expressly noted, that Abimelech had not come near her, v. 4. and I suffered thee not to touch her, but of Pharaoh it is not said so, the reason why this is here expressed, but there passed over in silence, although we doubt not but there she was kept from being defiled also, was, because she was now going with Isaac, that we might be assured, that he came of Abraham, and not of any other man. Thirdly, Abimelech is threatened with death even after his apology made for himself, being also approved by the Lord, which may seem strange: but although he were a man of an innocent life, yet he was a man, and so subject to be tempted by beauty, and for this cause to prevent all temptations the Lord doth yet threaten him thus severely. Fourthly, the Lord willeth him to restore Abraham his Wife, because he was a Prophet, and he should pray for him; and he should live. How diversely the word Prophet is taken, I have shown upon 1 Cor. 14. Here Abraham is so called for the Revelations which he had from the Lord. The meaning is, that he was dear unto him, and such an one as to whom he did use to reveal his secrets, as to his friend, and therefore if he did him any injury he might assuredly expect most severe punishments, whereas, if he did him right in respect of that wrong, which he had unwittingly offered unto him, through Abraham's interceding for him, the Lord would avert the death threatened from him, and he should live, notwithstanding that which he had hitherto said in terrifying of him, which is not spoken, as though a man in misery shall not be heard without the intercession of another, but to commend to all men in the time of misery fleeing to the Prophets and Ministers of God also that they may be healed. The Popish lay hold upon this to prove praying to Saints departed lawful: but Abraham was not now dead, but living, and therefore howsoever the help of his prayers might be craved, it followeth not, that being dead they might be sought also. For since his death the Prophet Isaiah doth teach, that the prayers of holy men being dead, are no more to be sought for, saith, Abraham knoweth us not, &c. If it shall seem, that Abraham's prayers were not necessary for Abimelech, if he restored Sarah to him again immediately, because he had not sinned, and that which he had done, was out [Note.] of ignorance. I answer, hereby it appeareth, that sin is not only of knowledge but of ignorance, and to sin even of ignorance is dangerous and deadly. In saying that Abraham was a Prophet, and would pray for him, the goodness of Prophets and holy men is intimated, they are ready to requite good for evil, and not to stomach injuries offered unto them, as the wicked do, and to these Ferus addeth one more, he is a Prophet, and so knoweth that thou hast not touched her, which will make him the more ready to forgive thee this injury. Fifthly, Abimelech being thus warned, riseth early in the morning, and calleth his servants about him to tell them of the vision, then he calleth for Abraham, and expostulateth with him for his dissembling Sarah to be his Sister only, as the King conceived, and not his wife, acknowledging withal his own great sin, although he were ignorant of it. The good King delayeth not to do as God had warned him, but goeth about it betimes in the morning, and to the end that his servants might be the more moved to fear God, he first declareth the vision to them, who indeed were terrified hereby. And as touching Abraham, as he doth not excuse himself, so he chargeth him to have been the cause that he was towards so great a sin: for thus he calleth Adultery, as it is indeed, Heb. 13. 4. and therefore not so to be lenified, as it is amongst some: for hereby many miseries were brought upon David; Paris his adultery with Helena was the ruin of Troy, and the adultery of Sixtus Tarquinius King of the Romans with Lucretia was the overthrow of all regal power in that great Monarchy. The King also asketh Abraham, what he saw, that he so dissembled, as showing to be willing to amend it. Sixthly, Abraham answereth, that he thought, that the fear of God was not in that place, and therefore he should be in danger of his life for her, if she were known to be his wife, and yet he justifieth, that she was his Sister, the Daughter of his Father, but not of his Mother, &c. About Abraham's saying, that Sarah was his sister, what the divers opinion are, see before, Chap. 11. 29.

Seventhly, Abimelech giveth to Abraham Oxen and Sheep and servants, and restoreth Sarah unto him, profferring him withal to dwell where he would in his Country. And to Sarah he said; Behold, I have given thy brother a thousand pieces of silver: behold, he is a covering of the eyes to all that are with thee, and with all others: thus she was reproved.

The ambiguity of the Hebrew words here used, hath given occasion to Expositors to differ much in Translating and giving the sense of them. For 〈 in non-Latin alphabet 〉 first, is both of the Masculine & Neuter Gender, and so may, being refer-to Abraham, be translated, He, or to the gift of a thousand pieces of silver, It. Again, 〈 in non-Latin alphabet 〉 eyes may be taken either for her eyes, or eyes in general. Lastly, 〈 in non-Latin alphabet 〉 , to all with thee, is either Feminine or Masculine, and so may be referred either to her maids, or to others also. If by 〈 in non-Latin alphabet 〉 as is most probable, Abraham be understood, because he saith, I have given to thy brother a thousand pieces of silver, immediately before, the sense is, as Calvin hath it, he being thy husband, is a Covering or Veil unto thee, to keep thee from the beholding of any other man, to whom if thou wert not joned in marriage indeed, thou shouldest lie open to be taken by another, but now thou art under his shelter so defended that none may presume to take thee, wherefore thou didst ill to uncover thyself, as it were by dissembling him not to be thine husband, but saying that he was thy brother, and thus Moses noteth, that she was reproved by the Heathen King, which was a shame for her, the Mother of the Faithful, that she should do so, as to deserve to be schooled by such an one. Thus also Vatablus, who saith, that she was thus reproved, and taught to say no more that Abraham was her brother, whereby any other might afterwords be deceived. But what is meant by these words, and to all that are with thee, and with all others? To this Cajetan speaketh best of any, he is a covering to thine eyes, being known to be thine husband to keep all that are about thee from desiring to enjoy thy beauty, and all others, who are strangers, that may happen at any time to see thee. And therefore Sarah is hereby implicitly admonished to acknowledge him to be her husband, wheresoever she should come hereafter, and because she did not so at this time, she was hereby reproved. Others referring 〈 in non-Latin alphabet 〉 to the gift given, understand the words thus, this gift, which I have given to thy brother, shall be a defense to thee, to all about thee, that I have not abused thee and sent thee away empty, but being compelled by the Lord have delivered thee again pure and undefiled to thy husband. Others thus, it shall be to buy ornaments to cover thy beauty, and thy maids with thee, that none may be anymore entangled hereby. Other Expositions for brevities sake I omit, as being further fetched. But as by those that follow the Hebrew these Expositions are made, so the Septuagint rendering it otherwise, are followed by some. These shall be for a price of thy face, and to all that are with thee, and speak all things truly; according to which Chrysostom going saith, For a recompense, because unwittingly I took thee into mine house, which may redound to thy reproach, and was an injury to thy brother, I have given these thousand pieces. Do thou therefore now speak the truth, both touching my being deceived, and touching my not coming near thee in all this time, that he being fully satisfied may pray for me: and much like to this saith the Chaldee Paraphrast, Behold, this is for thee a veil of honor, because I sent and took thee, and saw thee and all that are with thee, and thou hast been found true in all which thou hast said. But it is best to rest in the first Exposition. Now for the sum of money given, a thousand pieces of silver, it is is to be understood, that Ceseph, a piece of silver, and a Shickle is all one, as appeareth by comparing with this place, Gen. 23. 16. 34, 21. 2 Sam. 18. 11. 12. and this is half an ounce, that is, two shillings six pence, so that a thousand pieces were a hundred twenty five pound.

Rupertus writing of the twice taking away of Sarah from Abraham saith, that hereby was prefigured the double captivity of the children of Israel, the one in Egypt, from whence they were brought out, the Egyptians being smitten with divers plagues, and being hereby constrained, forcing them to be gone in haste, the other into Babylon, from whence they returned being by Cyrus much honored and desired to offer Sacrifice for him and his.

So Abraham prayed, and God healed Abimelech, and his wife, and his maid servants, and they bare children: for the Lord had fast closed up all the wombs of the house of Abimelech, &c.

We read not of any disease laid upon Abimelech before, and yet by these words it seemeth, that he was sick, but now healed, and so Expositors generally think, and Josephus expressly saith, that he was smitten with so sore a disease, that the Physicians despaired of his recovery. But Ibn-Ezra contrariwise saith, that he had no disease laid upon him, but upon his women was laid that which is here mentioned, their wombs were closed up, and therefore being upon Abraham's prayer now opened again, he is said to have been healed. And the closing up of the womb, is generally expounded of those that were great with child, so that they could not now be delivered, although the full time were come, which put them to exceeding great torment. But it is plain, that some judgment was laid upon Abimelech, and not upon his women only, because it is said, The Lord healed him, and his wife, &c. Wherefore there was something, whereof he also needed to be healed. And as touching the women then with child, it is too restrained an exposition to interpret this closing up of the womb only of them, because it is said, God had closed all the wombs. Calvin saith, that either this judgment was then perceived, by a way unknown to us, or because it may be doubted, how in so short a time, (viz. betwixt Sarah's impregnation, and puerperium) this could be perceived: touching all, he thinketh that this History may be misplaced, these things happening before the promise of a child to Sarah. But if such a misplacing should be yielded to, there would follow much confusion in the History. I take it, that it is much better to hold, that wombs were not only shut up in respect of bringing forth, but also of copulation and conception, & Abimelech was stricken with an impotency unto generation and coition, whereby he was kept from Sarah and all others, but now was healed hereof, and so all things here will excellently agree, and the reason will be plain, why Abimelech is said to have been healed, and of the shutting up of all wombs in his house. His maid-servants were such, as he took unto him, besides his wife, from amongst his servants to be his concubines.

CHAP. XXI.

IN the beginning of this chapter is set forth the performance of God's promise to Sarah, at his appointed time in giving her a son, who is called, as was before appointed, Isaac, at which she laugheth and greatly rejoyeth, according to the signification of the name, and Abraham circumciseth him at eight days old, and now saith Ferus, Abraham saw Christ's day and rejoiced, for this promise of having a son by Sarah being performed, he was the more assured of the performance of that touching the Seed to come, in whom all the Nations of the earth should be blessed, and this made him most of all to laugh and rejoice. And it is to be noted, that Sarah in her rejoicing saith, Who would have said that Sarah should have given children suck? For hence it may be gathered, that Sarah being thus old yet had milk and suckled her son, and by that which is said, verse 8. The child grew, and was weaned, it appeareth, that she had milk in abundance to nourish him, till he was grown to that strength, that he might be taken from the dugge, and be fed with other meat, wherein God's great power did yet more appear, in that he did not only make the barren aged to bear, but also made her like unto a younger woman full of milk, for the nourishing of her child. But why doth she speak of giving [Quest.] children suck, when as she had but one only? The Jews, saith Calvin, feign, that it was commonly reported, that Sarah's child was supposititious and none [Note.] of her own, wherefore other children were brought to suck of her for a trial: but to see that child, which she had to suck of her was as great a proof, and therefore this is an idle fiction. It is a common phrase of speech to say of her who giveth suck to a child, that she giveth children suck. From Sarah's giving suck to him whom she bare, it is commonly gathered, that it is a most natural thing for all mothers, unless they be necessarily hindered, to give suck to their own children; so that if any to avoid the tediousness hereof, put them out to be nursed, they sin against nature. The breasts and milk given unto them for this purpose are abused contrary to the ordinance of God. Phavorinus the Philosopher calleth such mothers a certain imperfect & half kind of mothers, casting their children away from them, so soon, as they had borne them. What a thing is this, saith he, with their blood to nourish them, which they saw not, and when they see them living, and men, and imploring the mothers office, to deny to nourish them with their milk?

Moreover, it availeth much, with whose milk a child be nourished: for as the force and nature of the genitall seed availeth to form the similtudes of the body and mind, so the milk doth avail to form the wit and other virtues and properties. And that this is so, appeareth by other creatures, because a Lamb being nourished with Goats milk, and a Kid with Sheeps, the wool of the one is made more harsh, and the hair of the other softer; and as trees, which bear fruit are nourished in more pleasant or sour grounds, so they bear fruits of a more pleasing or sour taste, and all the force lieth not in the seeds, of which they come. Lastly, they which put their children forth to be nourished, do cut off that band of the mind and love, whereby nature hath knit together parents and children, or at the least do diminish and wear it out. For when the child is put out of the mothers sight, that vigor of motherly affection is by little and little extinguished, and the affection of the infant is taken up with her only that nourisheth it, and the sense and affection to the mother that bare it becometh none, as it happeneth to children exposed; and so the affection to the parents afterwards is for most part only civil and opionative, and not natural. It is a property required in a Widow to be taken into the service of the Church, if she hath nourished up her own children.

And the child grew, and was weaned, and Abraham made a great feast the same day, that Isaac was weaned.

It may seem strange, that Moses should insert this into his History, as not being material to be known, but he doth it for the mocking of Ishmael, and his exposing hereupon that happened at this time, being full of Divine mysteries. Augustine and Ambrose and some others of the Ancients have held, that no reason could be yielded of telling this, but a mystical reason, viz. to set forth the great joy, which is, when any grow from being children, which have need of milk, as the Apostle saith, to that strength, that they can eat strong meat. And this is further explained by Rupertus to be, when leaving the rudiments of the ceremonial law, they rely only upon the sacrifice of Christ's body and blood, which he offered up for us: for when men come to this, there is cause of great joy & feasting indeed. Of following any such mystical sense I can see no reason here, only by way of allusion it maybe thus applied, the plain meaning being, as was said before, to bring in Ishmael's mocking, &c. and to show, how much Abraham made account of this blessing of the Lord, in that he called in his neighbors and friends to rejoice with him for his son Isaac now grown strong, and fit to eat meat like a man; happily he feasted, when he was borne or circumcised: But this is passed over in silence, because no such thing happened then, as for which his feasting should be recorded, but now only, thus Calvin also and our new Writers generally. And yet it may be, and I think rather, that he made no feast for him till now, according to the custom of the country wherein he lived, which was, when the child began to eat meat, to invite many to come and eat together for joy, for circumcision was painful, therefore not for feasting. Two reasons are rendered by Ferus of this feast 1 The custom of the place. 2 Mystically, to show, that when we are weaned from fleshly and sinful ways, the Lord will feast our souls with heavenly joys. At what age Isaac was weaned I find nothing certain, for some say, at two years old, some at three, and some at five, and some at twelve, it is most probable at two or three, because although the infancy was longer then now it is, as men lived longer, yet it is not likely, that it was above twice so long, and two or three years was a sufficient time.

And Sarah saw the son of Hagar mocking. 10 Wherefore she said to Abraham, Cast out this bondwoman and her son, &c.

The word translated mocking, is the same with that from which Isaac is derived, 〈 in non-Latin alphabet 〉 , wherefore it is thought, that he mocked at his name, and at the great joy, that was for this child, thus proudly contemning the grace of of God in him, and turning it into derision, as if he thought him but a younger brother, and himself the better man, because elder. Wherefore it was not a laughing after the manner of Abraham and Sarah for joy, but a Dog-like subsannation and girning at him. And this it was that moved Sarah to such indignation, that she could no longer endure him in the house, because to a godly mind nothing is so intolerable, as to see the grace of God derided, thus Vatablus; and Jerome not much differing saith, that he making account of the right of the first-born for his eldership derided him as a younger brother, and unworthy for whom such joy should be made, being herein a type of the Jews lifted up, and for their privileges, insulting over the Church of the Gentiles. Chrysostom expoundeth this mocking, as if it were nothing but a playing familiarly with him, as being his equal, whereby Sarah gathered, that if Abraham and she should die, he would stand for as good a part in their estate, as her son Isaac. But it is not likely, that Sarah would have been so greatly moved at their familiarity, neither would Saint Paul have called this a persecution, as he doth. The Hebrews, whom Lyranus followeth, say, that he both challenged the rights of the first-borne, and made Idols in sport, and used Isaac obscoenely, unto which divers significations of the word he draweth some otherr passages of the holy Scripture. But I rest in the former exposition. Ishmael is a type herein of profane men, who mock at the grace in the godly, through presumption bearing themselves, as if they doubted not of attaining [Note.] to the rights of the first-borne, holding the gracious carriage and conversation of the godly to be but foolish preciseness. But herein they bewray themselves to be children of the flesh, & of the bondwoman, that shall be cast out, for by the speech of Sarah, it may be gathered, that his laughing was about the inheritance, because she said, he shall not inherit with my son. Origen expounding this mocking of playing, wherein no fault could justly be found: for what harm is there or offense in children's playing one with another? draweth it to another Allegory, understanding by Sarah, Virtue, by Isaac, the Spirit, and by Ishmael the Flesh: for so likewise when the flesh fawneth upon the spirit and enticeth to sin, Virtue is offended, as at a persecution raised up, seeing fleshly lusts do fight against the soul, and therefore biddeth, that they should be cast out, and not suffered to have any room in our hearts. But this is only a strain of his wit, and groundless, because he excuseth Ishmael from fault, whereas he is said to persecute, Gal. 4. 26.

And the saying was very grievous in Abraham's sight, because of his son. And God said unto him, &c.

Abraham's natural affection was such towards his son Ishmael, as he had also at other times declared, that he could not but be grieved to do, as Sarah desired, thinking this motion to come merely from her, yet when he understood it to be the will of the Lord, against his own love and affection he obeyeth. Sarah doubtless was moved by a secret divine instinct, to require this, although she then knew not so much, but did it out of an indignation taken at Hagar and her son: but the Lord maketh it soon to appear, that this thing came from him, in willing Abraham to do, as Sarah had said. But for so much as Abraham was a Prophet, why was not the mystery, of this first revealed unto him? To this Augustine answering a little otherwise at [Quest.] the first afterwards, saith that both he and Sarah were ignorant of this mystery, but she spake herein prophetically, not knowing that she did so, out of a womanish mind, being moved by the pride of her hand-maid. All this is by the Apostle turned into an Allegory, Gal. 4. by the son of Hagar those that seek justification by the works of the Law being set forth, and by the son of Sarah, those that seek it only by faith in Christ, for these shall finally inherit in Heaven, and those shall be cast out.

And Abraham rose up early in the morning, and took Bread and a bottle of water, and gave it to Hagar, (putting it upon her shoulder) and the child, and sent her away, &c. According to this reading it may seem, that Ishmael, as well as the bread and bottle, was put upon Hagar's shoulder, whereupon some have troubled themselves to resolve, how Ishmael being now 18 or 19 years old could be set upon Hagar's shoulder. But both Jerome and Augustine have well cleared this, saying, that these words, the Child have reference to the verb (gave) and not to this, putting it upon her sh • ulder. The vulgar Latin, to make it more plain readeth the words thus, Tollens panem & utrem aquae imposuit scapulae ejus, tradiditque puerum, & dimisit eam. But it may justly be inquired, why Abraham being so wealthy would send Hagar and his son [Quest.] Ishmael away so meanly provided, this not being desired by Sarah, or appointed by the Lord, yea contrariwise, when a law was made afterwards of letting a servant go free, it is appointed, that he should not be sent away empty, but he must have something out of the flocks given unto him, of the floor and of the Winepress? Some have thought, that they were not sent away with so little, as the words do sound, but that by bread and water all necessaries for the sustentation of life are to be understood, meat, drink, apparel, servants to attend them, and beasts to carry them. But this is a fond conceit, and contrary to all circumstances of the Text, a bottle of water put upon her shoulder, and the failing of the water in a short time, &c. Wherefore it is certain, that he gave her now no more, then is expressly mentioned. For answer then, it is to be held, that Abraham believed in God, who had promised him to make Ishmael a great Nation, and in this confidence, that God would provide for him, he regardeth not to send them away better provided with abundance of Victualls, or Gold, or Silver, or Servants, but with a few loves of bread, and a bottle of water. Thus Theodoret. Moreover, it is to be understood, that they were not sent far off, but into the Wilderness of Paran, and Beersheba, where Ishmael dwelt always after, and by his Father something might after this be given unto him, and that they might not wander far off, but that he might still have them near unto him, Calvin thinketh, that he sent them out thus slenderly provided. So likewise Tostatus, who saith, that when Abraham afterwards gave gifts to the sons of his Concubines, this of Hagar, and those of Keturah were meant. But what if we shall say, that God would have them thus exposed, having only some provision for the present, for a figure, to show, how reprobates shall be rejected, no part or portion of the Heavenly inheritance being bestowed upon them, but all upon elect Isaac. They being cast out are suffered to come to extreme want, before they are supplied, that they might be punished for their sins. 2 That they might be moved to call upon God, and the more sensibly affected with his benefits. 3 To show the miseries of those that by their ill demeanour are cast out of the Church, or go therefrom through error, they are presently in danger of perishing, so Ferus.

Hagar being thus dismissed, wandered in the Wilderness of Beersheba, and the water was spent in the bottle, and she cast the Child under one of the shrubs, &c. That which is here said in calling Ishmael the child, and of her casting him under a shrub may seem not so well to agree with his age. Wherefore it is not to be understood, as if she carried him in her arms, and thence cast him down, but in her mind and eye, and solicitous care, from whence she cast him, as it were, leaving him to die under a shrub, when she went out of the sight of him, thus also Augustine and Jerome. And as for his being called a child, Jerome saith, it is a property of the Hebrew tongue to call all Sons and Daughters so in respect of their Parents, and in a barbarous language, even now all sons are called Infants at what age soever. Ishmael, saith Vatablus, was sick with thirst, of an Ague, whom therefore Hagar cherished in her bosom, till she thought his life was now ready to depart from him, and then she laid him down and went from the sight of him. See here, [Note.] how God bringeth down the proud and scornful, that all may take heed of arrogancy and lifting up themselves, considering, what misery attendeth thereupon.

Hagar being gone from her child sitteth down and weepeth. And the Lord heard the voice of the child, & the Angel of God called to Hagar from Heaven, &c. What is this, that Hagar weepeth, and the Lord heareth, not her voice, but the voice of the child? To this Calvin and Musculus answer, that he was heard, because he was Abraham's child, God remembering in this extremity his promise to Abraham of blessing him: because otherwise there was no reason, why one should be heard rather then another, neither of them, as far as we can conjecture, being moved with penitency, for which the Lord should have compassion upon them. It is most probable, that as she wept silently, so Ishmael cried aloud through anguish unto the Lord, and thus he, who promiseth to hear them that call upon him in trouble, heard him in his misery, and calleth to her being solicitous and pensive for him, that she might supply him with that, the want whereof bred that his great sickness. See how full of pity the Lord is, even to those that are justly plagued for [Note.] their faults, if in their misery they cry to him, so also he pitied Hagar before being desolate in fleeing from Sarah her Mistress for her just correcting of her.

And God opened her eyes, and she saw a fountain of water. Some think, that this water sprang then first out of the ground miraculously, but this is rejected, both by Luther and Calvin, because her eyes are said only to have been opened to see it, so that it was before, but she being full of sorrow, her eyes were held that she could not see it. But there might happily be a pit of water hidden so with bushes, that she could not see it, although she looked diligently for it, till the Lord shown it unto her. Ishmael being herewith refreshed liveth and groweth up in the Wilderness of Paran, and became an Archer, and by his Mother a Wife is taken for him out of Egypt. The wilderness of Beersheba, saith one, was 12 miles from Gerar, but the wilderness of Paran was from thence 80 miles, being in Arabia petrea, taking the name from Paran a City of Arabia derived from fertility. Beersheba is called so by anticipation, because it had this name upon the Covenant made between Abraham and Abimelech hereafter mentioned, Beer being a Well, which Abraham digged, and Sheba an oath, because they sware there either to other. Going from hence to the wilderness of Paran, Ishmael falleth to a course of life, shooting at wild beasts, and pillaging, wherein his posterity the Ishmaelites have followed him ever since living thereupon.

I will not here omit the Allegory of Rupertus, who saith, that Hagar was a figure of the Jewish Synagogue cast out, for deriding the true Isaac Christ Jesus, from their Father Abraham's inheritance carrying upon the shoulder only the literal sense of the Law, wherewith she is over-burdened and made crooked: for this, as Peter saith, is such a burden, as neither we nor our Fathers could bear. And thus she and Ishmael both wander, till they are ready to die for thirst, so this Synagogue with her children is in the way of destruction till there seemeth to be no hope of life, and then the veil being taken away from her eyes, she seeth Christ to be a fountain of the water of life, and so bringeth him to her children by preaching and teaching him to be the true Messiah and Savior.

At that time Abimelech and Phicol the chief Captain of his Army spake to Abraham, saying, The Lord is with thee in all that thou doest. Swear now therefore unto me by God, &c. Abraham dwelling in the land of Abimelech, and beginning now to settle there by his leave, for v. 34. it is said, that he dwelt, in the Philistines Country many days, the King thinketh it not amiss for the great worthiness of the man in respect of his wisdom and great power & favor that he was in with the Lord, to make a league with him and his posterity for himself and his, supposing happily, that he might in time grow to that greatness, that he or his might attempt to take the Kingdom away from him. And for this cause he cometh now and requireth him to swear by the Lord unto him, it being hereby intimated, that he was not an idolater, but one that had some knowledge of the true God. Now this is related by Moses, because it tendeth to show how faithful Abraham was still prosecuted with God's blessing, so that hereby his amity came to be desirable even to Kings. Ahimelech in requiring Abraham to swear, useth these words, If thou shalt lie unto me, for so the words translated, if thou shalt deal falsely with me, are in the Hebrew, the meaning being, if thou shalt not perform according to the oath, God be judge between us, and revenge the perjury, an eclipticke kind of speech, faith Vatablus, to express thus much.

But Abraham reproved Abimelech, for a well, which Abimelech's servants took from him, touching which he excuseth himself, as ignorant thereof. Then Abraham took Oxen and Sheep, and gave them to Abimelech, and they made a league.

Abraham being required to confirm a league with Abimelech by oath, taketh this opportunity, before he doth so, to reprove Abimelech for a wrong done to him by his servants, that all occasion of offense being taken away, their friendship might stand the more firm. But how may Abraham be justified [Quest.] for blaming the King, who was without fault herein? Answer, Abraham knew not, till now, that it was done without his privity, and happily it was a thing but newly done, so as that he had no opportunity to tell the King of it till now: for it is not probable, but he having found the King so just and friendly unto him hitherto would have been so bold as to tell the King thereof, if there had been any opportunity before. For the Oxen and Sheep here said to begiven to Abimelech by Abraham, it was done according to the rites of that Country, saith Musculus. Calvin saith, that Abraham gave him these, as a Tribute in acknowledgement of his Lordship over that Land. If it be demanded, whether Abraham did well in yielding subjection thus in that land, [Quest.] which the Lord had promised to him and to his seed? It is answered, that the time of enjoying it was not to come till many years after, as the Lord had revealed to him, Gen. 15. and therefore in the mean season he was content himself to live, as a sojourner there, the Dominion of the Country being in others.

And Abraham set seven Lambes of the flock by themselves.

Here is another new ceremony, not to confirm the league, which was done before, but to confirm the well in question to Abraham and his forever. The King therefore, who was Lord of that land, taketh these Lambes, as a price of that plat of ground, where the well was digged, that none of Abimelech's servants might challenge Abraham afterwards, saying, What had he to do to dig a well here? And so in memory of the pact about this, the well was called Beersheba, the well of seven, or well of swearing, because they both sware there. And haply, hence an oath came to be called in Hebrew, first 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 seven; But since the Hebrews have turned it otherwise, saying, that an oath is thus called, because the swearer desireth to be deprived of seven most necessary things, if he sweareth falsely; Bread, Water, Fire, Faith, an House, a Woman, and a Grave. From this Beersheba, the city near being the uttermost of Canaan South-ward took the name, whence it is said in speaking of the bounds from Dan to Beersheba.

And Abraham planted a grove in Beersheba, and called upon the Name of the Lord.

The word 〈 in non-Latin alphabet 〉 a grove is by some translated a tree, or trees, by some a Paradise, by the Septuagint a field. But hereby is set forth, how that purposing now to dwell in this place he planted trees about his habitation, that it might be the more commodious for him, and in the place thus made shadowie and delightful with trees, he used to walk to meditate and pray, using it as a Temple to serve the Lord in with sacrificing and doing such rites, as pertained to his worship. In the Targum Hierosolymitanum it is said, that having entertained strangers he brought them out into this place, showing them the trees, which he had planted full of most excellent fruit, telling them, that the God of heaven sent all that they had eaten and drunk, and requiring of them therefore nothing else, but that they would acknowledge and serve him, and amend their lives, so dismissing them.

For that, which is here said of his calling upon the Name of the Lord, the meaning is, that here again as in other places before, he made a profession of serving God, contrary to the manner of the people of those parts, who worshipped Idols. And this we may observe always to have been done by his upon any new favor received at the hands of the Lord, when he came first to any place to abide there, expressing thus his gratitude, and consecrating the place for his habitation: for without thus doing a man cannot expect God's blessing, or show himself worthy to be his servant. He did never certainly intermit calling upon the Lord, and praising him, but now specially he is noted to have done so in a more solemn and public manner for the quiet here so graciously granted at length unto him, it being by his providence, that the King of that Country was moved to come unto him, and to make a league with him, and therefore he imputeth it not to his humanity, but to the eternal God in whom he trusted, and whom he had always found propitious unto him, and therefore he praiseth him therefore, and professeth to rely still upon him, and not upon man, who is mortal and mutable. But it [Quest.] may trouble the reader happily to consider, that Abraham is the first author of worshipping God in a grove, and yet this is so much condemned afterwards in his posterity, Hos. 4. and so strictly forbidden, Deut. 12, &c. To this I do not find anything said amongst my Expositors, but it may seem by that which is spoken, Deut. 12. that the Gentiles had learned to serve their idols in such places, whereby they were polluted, and therefore the Lord would restrain his pepole from henceforth from doing the like, and because one place only was afterwards appointed for public worship, Ferus saith, that by this grove was figured out the planting of Abraham's faith amongst the Gentiles, and the calling upon the Name of the Lord amongst them, who for multitude were as a grove full of trees. Pliny saith, it was an ancient rite in groves and solitary places in silence to worship the God's, and therefore divers trees were dedicated to them, Jovi Aesculus, Apollini Laurus, Minervae Olea, Veneri Myrtus, Herculi Populus, and other kinds of God's and Goddesses, Sylvans and Faunes, we believe, saith he, do no less impart their Deities to woods and groves, then to Heaven it self. Wherefore such abominations having been here committed, it is no marvel, although they were so strictly afterwards interdicted, and a Tabernacle or Temple were rather appointed.

Philo yieldeth divers reasons of forbidding to worship in groves, but saith nothing of Abraham's practice here, as 1 Because outward pleasure doth not agree with the worship of God, but rather severity. 2 Because dung is brought to such places to make the trees to fructify. 3 Because fruitbeating trees are apt to draw the mind from the worship of God. 4 Because malefactors seek to such places, in the thickness thereof to be hidden in their treachery, and to wait opportunities to do mischief. But none of these reasons serve to condemn it more now then in Abraham's time.

Touching Abraham's dwelling in the Philistines Country many days, it is uncertain how many; Lyranus saith twenty five years; the Chronology of the Hebrews twenty six. But certainly he dwelt there much longer: for he was still in this place, when he was called out to sacrifice his son Isaac, who was, as the Hebrews say, then thirty seven years old, and after this he returned thither again, but only he is finally indeed said to have been in Hebron, when Sarah died, which was about the thirty seventh year, as appeareth by her age a hundred twenty seven years, she being ninety when Isaac was borne. To conclude this Chapter, Rupertus draweth Abraham's planting of a grove to an excellent Allegory, saying, that hereby was figured out a thick grove, that should be of the Gentiles, when the faith should be translated from the Jews to them, making a Temple or ample Church of God: For thus the Prophet Isaiah speaking of them as dwelling in a Wilderness saith, I will make to grow in the Wilderness, the Cedar, and the Thorn, the Myrtle, and the Olive, the Fir, the Elm, and the Box together. Abraham therefore now dwelleth in the Philistines Country signifying falling, and such were we in times past, but now fixed parts of the House of God, serving him in the faith of Abraham.

CHAP. XXII.

ANd it came to pass after these things, that God tempted Abraham, saying, Abraham, and he said, Behold here am I. After these things in the Hebrew is, after these words, according to the Hebrew phrase, words being put for things. How long after the birth of Isaac is not set down. The Hebrews in their great Chronicle called Seder Olam Rabba, as was noted before, say, that Isaac was now 37 years old: but that was the year of Sarah's death in Hebron, chap. 23. and therefore it is not probable, that so many years had now passed. Ibn-Ezra saith, that it was in the 12 year, but Isaac could not then have been able to do that, which is here related, viz. to carry the Wood for the sacrifice up the hill. Wherefore Josephus speaketh more probably, who saith, that Isaac was now 25. God tempted Abraham. How doth this agree with Jam. 1. 14. God tempteth no man? Ans. The meaning of James there is [Quest.] only, that he tempteth no man to evil, as the Devil tempteth, or as a man's own lust tempteth him to his destruction. Thus Saint Ambrose saith, the Devil tempteth, that he may bring to ruin, but God tempteth, that he may bring to a Crown. And God tempteth those, that are proved, and so he tempted Abraham after he had proved him, lest if he had tempted him before proving, he should have pressed him. He proved him, when he bade him go out of his own Country, and when he promised him a son by Sarah in their old age, &c. Now he being well proved is tempted by harder commands: for a man is proved by true things, but tempted by things composed and seeming, as here the sacrificing of his son is commanded him, which the Lord meant should not be done, to try his affection, and whether he would prefer God's precept before his son, and whether by the contemplation of paternal piety he would decline in the force of his devotion. Thus Ambrose making a difference between proving and tempting, but yet in all that he saith, he leaveth one question unresolved, viz. What need there was that the Lord should thus tempt Abraham to know his piety towards God, when as this was well known unto him before? And therefore Saint Augustine speaketh more fully to clear this also, making proving and tempting all one, as indeed they are. It is true, that Abraham had approved himself before to be a perfect obedient servant of the Lord, but to make his obedience the more illustrious to all posterities, and his faith to shine the more, he propoundeth this difficult task unto him so much against natural affection, and therefore such as then which nothing more hard could have been given in charge to any mortal man. According to the Scripture phrase, saith Augustine, God is said to tempt, when he proveth, thus it is said, God tempteth you, that he may know, whether ye love him, as if he had said, that he might make you know, because the strength of our love towards God lieth hid from us, until that by a trial taken of us by God, it be made known unto us. And in another place he saith, Abraham was tempted, that his obedience might be tried to come to light, not to God, but to all posterities. And in another place, he saith, God were ignorant of things, if not knowing the heart of man he should seek to find it out by trying of him. But no man's heart is so well known to himself, as to God, and by trying him, he maketh him to know that, which before he knew not. As the Physician knoweth the sick better then he knoweth himself, and therefore he expecteth to hear of him, what his state is, so God knoweth every man as a Master his Scholar. God tempteth to teach the Devil to deceive, and therefore if God should not tempt, the Master should not teach. And Rupertus most excellently saith, God the tryer of the hearts would not have the treasury of faith, and the fear of the Lord to lie hid, and therefore he thus tempteth him being greatly proved before, not that he might know, from whom no thought is hidden, but that we who were to be his children, might not be ignorant, what manner of Father he was, who is propounded to our imitation. Hereby then it appeareth fully, how God is said to tempt Abraham, and yet tempteth no man, that is, not to his destruction by entangling him with sin, but to his salvation by augmenting his grace. And yet he tempteth sometimes so, as that the tempted fall into sin, as Hezekiah, when the Assyrian Ambassadors came unto him, but this is only by leaving them, and withdrawing his grace for a time, for their greater humiliation, as it is expressly said of that King: The Lord left him to try him, that he might know all that was in his heart.

But how did the Lord tempt Abraham? he said, Take now thy son, thine only son, whom thou lovest, and get thee into the Land of Moriah, and offer him there for a burnt-offering upon one of the Mountains which I will show thee. Ishmael by God's direction was before this cast out, and gone with his Mother Hagar, not being counted anymore to Abraham, but to her, so that Isaac only now remained, and him Abraham is commanded here to offer up in sacrifice. And of him the Lord speaketh by a gradation, thy son, thine only son, whom thou lovest, to make the fact the more famous, when as there being so many things to move him against it, yet at God's command he did it. For this consideration, that he was his son, was of great force to move him, but much more, that he was not one of many, but his only son, yea his son Isaac, in whom he expected so much comfort, as being long promised, before he had him, and at length miraculously in his old age bestowed upon him, and the only hope of that innumerable posterity promised, and the mean of blessing to all Nations. For what might he have now thought with himself, but that now at once all his hopes, wherewith he had been fed so long a time should be frustrated? And therefore how could he but call in question, whether this charge were from God or no, and if it were, how could he believe those gracious promises of so great a blessing in him? But he by faith shutteth up his eyes against all carnal reasoning, & believeth, that God, who first raised him out of Sarah's dead womb, could raise him again, being sacrificed, from death to life. For so the Apostle saith also of him, Heb. 11. 19. Again, he saith, whom thou lovest, he was a son upon whom his affection was greatly set, as there was good reason for the grace and towardliness which he saw to be in him. Moreover, he must kill and sacrifice him with his own hands, and not deliver him to some other to do it. and Lastly, not in a place, to which he might soon come, but far remote, unto which he must be travelling three days, in all which time we cannot but imagine, that his mind was much more exercised with divers conflicts. So that he was tempted indeed with a temptation so great, as that never any mortal man had or could have a greater propounded unto him. All this is excellently spoken of by Philo in his book de Abrahamo, who addeth also, that being now very aged, and his Wife Sarah also, he could have no further hope of more issue, whereupon he concludeth, which of all these things is common with others, which not most notable, and not sufficiently to be expressed by any eloquence? So likewise Origen Hom. 8. in Genesin. The Land of Moriah, to which Abraham is bidden to go, is in the vulgar Latin, the Land of vision, the word Moriah being derived, according to Jerome, from 〈 in non-Latin alphabet 〉 to see. This is disliked by Calvin, who saith, that all skillful in the Hebrew tongue do disallow of it, and no better doth he approve of the deriving of it from 〈 in non-Latin alphabet 〉 signifying bitter, or Myrrh, approving rather the derivation from 〈 in non-Latin alphabet 〉 to fear, or from 〈 in non-Latin alphabet 〉 to teach. Because of the signification of this word, some think that Abraham was directed to no certain place, but to some place, where the Lord would appear unto him. But I think rather, that it was a place then known by that name of Moriah, because otherwise Abraham should have been uncertain, whither to have directed his course, unless we shall say, that as when he first called him out of his own Country, to go to a Land, which he would show him, not naming it, intending to guide him by his providence, so now he calleth him again to a Land of vision, which should have this name upon occasion of that which should happen there, and not to any particular known place, so that the Lord calleth it thus by anticipation. Howsoever, it hath since been famous by the name of Mount Moriah, by reason of that, which was done between the Lord and Abraham there, Abraham in obedience going about to sacrifice his son, and God in mercy showing himself opportunely unto him, whereupon the place was called by Abraham Jehovah jireh, the Lord will be seen; and from thence may well be drawn Moriah according to Jerome, to whom I therefore rather subscribe then to any other. And Rupertus expostulateth with those, that seek for any other derivation of this name, seeing by this place it appeareth plainly, that Abraham called it thus for God's looking upon him. Happily by a special instinct from God it was called Moriah before, because of that which should thus be afterwards done there, and Abraham in giving a new name, doth but further explain the first. This place according to Jerome, was distant from Gerar, from whence he thinketh that Abraham now went, a Journey of three days. But it is plain, that he went not from Gerar, but from Beersheba, both because he now dwelt there, Gen. 21. 33. and after this he returned thither, v. 19. Others, as Jereme saith, have held, that he now dwelt in the plain of Mamre, but erroneously, for from thence to Mount Moriah is not above one days journey, and it doth altogether disagree with the History. One saith, that from Beersheba to Moriah is but 40 miles, Tostatus saith but 20. But how then could Abraham be going thither so long a time? He saith, that he was by the Lord held thus long in so short a way, to afflict his mind the more by thinking upon that which he was to do there. If it be 40 miles, as I rather think he might well be travelling thither two days, and so he came thither the third. But why would the Lord have [Quest.] Abraham go thither rather then to any other place to offer up his son? Answ. This was the place by God appointed for his worship, as was manifested afterwards: for here was the floor of Araunah, where David was bidden to set up an Altar in the time of pestilence, and here was the Temple of God built by Solomon, here also saith Augustine, according to Jeromes most certain finding out, was Christ crucified. But forsomuch as he was crucified without the City, and this Mountain was within, it seemeth, that it cannot be so, unless by the Mountain Moriah, we shall understand both it and the tract of ground about it at the foot thereof. The Hebrews say, that Adam was buried here, and Cain and Abel and Noah offered sacrifice here. But the places of their abode were so far distant, that there is no probability of this.

Abraham being commanded taketh his journey early the next morning with Isaac and two servants, and upon the third day he cometh to the Land of Moriah, and seeing the Mountain where this fact was to be done, he stayeth his servants, telleth them, that he and the child would go yonder, and worship and return to them again. And it is said, that he took wood with him for the burnt-offering, either as Musculus saith, because there was no Wood in those parts, or because he would not use other men's Wood, or else, because this was dry and odoriferous, and so most fit for the purpose. And this Wood thus prepared it is most likely, that his servants carried, and he rode upon the Ass. But how could he say to his servants, that they [Quest.] would go yonder and worship and return to them again, when as Isaac was not to return, but to die there? To this Augustine answereth, that he believed, that Isaac being sacrificed should immediately be restored to life again. Ambrose that he spake prophetically, not knowing, how it should be brought to pass. Th. Anglus, that he spake thus, this exception being always understood, unless the Lord should otherwise dispose of any of them. And to this do I subscribe, because this is a condition always to be understood, if the Lord will, and he doth not prevent us by death, we will do this or that. For although the Lord had brought Abraham thither to sacrifice his son, and he was come ready to do his command, yet it might be, that the Lord would not permit this thing to be done, and Isaac should live still. So that it being uncertain, whether the Lord would have it done or no, he might well according to the common manner of speech say thus. Of all the expositions made hereupon, I mislike most that of Melchior Cano, saying, that he made a lie, although a most light one, because he would not have his servants present to behold so unnatural a fact, because happily they might also have sought to hinder him. For it ought to be far from us to censure so great a Patriarch in anything, wherein he was not manifestly faulty.

And Abraham took the wood of the burnt-offering, and laid it upon his son, and he took the fire in his hand, and a knife, &c. It may be doubted here, how Isaac could carry so much Wood, as would suffice to burn a whole sacrifice to ashes; for there must not be any small quantity for a man to carry, but much more for this purpose. Again, the Mount Moriah was high and steep, it being as some write, 600 paces to the top thereof, and there a spacious Plain. To this the answer of Musculus is most probable, that the Wood was light and fair, serving rather to kindle the fire, then to burn up the sacrifice,