Commentary on the Old Testament Volume 1

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, Abraham making account to get a supply of more, when he should come there, or else he believed, that God would miraculously make that sufficient. Then Isaac by the way asked him, where he would have a sacrifice? by which his speaking to him, my Father, &c. he could not certainly, but be moved with new passions, so that he was still more and more exercised.

And when they came to the place, Abraham built an Altar, and put the Wood in order, and bound his son Isaac, &c. With what he built this Altar, and what tools he had to work withal is not expressed, but certainly he brought some tool with him, and made it of the Earth digged up. And for the binding of Isaac, that he might now kill him and sacrifice him, although nothing is said of his willing submitting of himself, or of any speech used by his Father unto him, yet it is most probable, that now he told him, that God had commanded him this service, persuading him to be willing, who forsomuch as he knew, that it was God's command, submitted himself, because otherwise he was not so infirm, but he could have resisted his Father being so much stricken in years. And therefore Josephus in relating this saith, when Abraham had made all things ready, he spake thus unto him: (My son) I have brought thee up with all care, being desired long before, it being my great joy to see thee grow up to man's estate, that I might leave thee mine heir. But forsomuch as now it seemeth good unto God, who gave thee unto me, to require thee again, bear it patiently to be sacrificed unto him, who will have us thus honor him, who hath so greatly blessed us both in Peace and War. Thou wert borne to die, and now thou shalt not die in a common manner, but be made a sacrifice to the God of the whole World, he counting it unworthy, that thou shouldest die by a sickness or any other way then this. And he shall place thy soul thus departing by himself, &c. Then Isaac said, that he was unworthy to live, if he would not cheerfully obey the will of God and of his Father, when he was bound to do it, if his Fathers will only were, that it should be so. But if Isaac were willing, what needed this binding? Ans. Lest, when the stroke should be given out of [Quest.] a natural reluctance against death, there should be a disturbance in doing this service. Abraham being now ready to kill his son, the Angel of the Lord called unto him, saying,

Lay not thine hand upon the Lad, neither do thou anything unto him, for now I know thou fearest God, seeing thou hast not withheld thy son, thine only son from me. It may seem, because Isaac is called a Lad or child, that he was not so old, as hath been said, and Paulus Burgensis doth hereupon hold, that he was not above 15 years old, as some of the Hebrews have taught. But of his age enough hath been said already, that he was 25 at the least, neither doth this calling of him Puerum a child make against it, seeing men are often in the Hebrew phrase called so, as 2 Sam. 1. 15. Exod. 36. Joshua is so called, and thus Christ after his Resurrection calleth his Apostles, John 21. and he himself is so called, Acts 4. But why was Abraham withheld from doing this [Quest.] fact, being before commanded it? To this Theodoret answereth, that God gave him this precept, not that he should do thus, but to declare that excellent faith, wherewith he was endued. And it was a shadow of the dispensation now made for us. God gave his most dearly beloved Son to the death for us, and Isaac was a Type of his Divinity, the Ram of his Humanity, and the time of the third day agreeth also, wherefore Paul saith, that Isaac was restored to Abraham in a figure, Isaac was a Type of Christ herein many ways. 1 He was the only most dearly beloved son of his father, as Christ is of God. 2 As Isaac, so he submitted himself to the will of his Father even to the death. 3 As Isaac, so he bare the Wood of the Cross. 4 As Isaac was but a dead man as it were, to the third day, so Christ suffered death and rose not till the third day. 5 As he, although laid upon the Altar, escaped, and a Ram was sacrificed, so Christ in his human nature suffered, but in the Divine he lived still. 6 As the Ram was with his head in a bush, so Christ's head was crowned with thorns. Lastly, as Abraham and his son Isaac attained to great fame throughout all posterities hereby, so God the Father and Son have glory in all the world for this unspeakable love. Neither was this the only end of this [Note.] fact, but hereby is taught, that we must yield absolute obedience unto God in everything, not entering into any ratiocination with ourselves, whether it be fit or just, that we should do so or no. None are so dear and near unto us, but we must depart with all for God's sake, and in thus doing we shall not lose, but gain, if it be father, or mother, or wife, or goods, or life it self for we shall receive a hundred fold in this World, and in the World to come everlasting life, as Abraham lost not, but gained by his ready obedience in this matter.

But how doth the Lord say, Now I know, that thou fearest God? Did not he [Quest.] know thi • before? To this an answer may be gathered out of that which was said before in the beginning of the Chapter, according to Augustine, Gregory and others, now I know, that is, now I have made known, and proved by experience. Hilary saith, that to know here is put for approve, as if he had said, now I count thee worthy indeed to be reckoned amongst those that truly fear God, I approved thee indeed before, but now much more. For such as do wickedly, because God approveth them not, he is said not to know them, but contrariwise he is said to know the faithful & obedient. Let the Reader follow whether of these expositions it pleaseth him. And yet there is another given by some, that the Lord spake thus after the manner of men, putting, as it were, the person of a man upon him in speaking to Abraham a man, as in divers other cases having now again by a most hard thing tried his obedience. But why did not the Lord suffer Abraham to proceed to the killing of his son indeed, that his [Quest.] obedience might have yet been more perfect, but stayed him, when he came to the fact? Answer, He foresaw the proneness of his posterity to sacrifice their own children to Idols, and therefore, although he commanded this for trial, yet he would not have it done, lest they should afterwards take example hereby, for otherwise God could, as easily after the fact done, have restored Isaac to life again. One thing hitherto omitted in speaking of the Type that was in this, I will add here, viz. that Isaac was rather chosen then any other to be made a Type of Christ in his sufferings, because of him Christ was to come, and Abraham being honored to be the father of the faithful, it was most meet, that he with his son should be propounded, as examples of obedience to God to all the faithful throughout all generations.

And when Abraham had lifted up his eyes, he beheld, and lo, a Ram behind him caught in a bush by the horns, and Abraham took the Ram, &c.

The Rabbin's of the Jews tell a tale here of this Ram, saying, that it was created at the beginning, and was preserved for this purpose till this time, which was the beginning of the seventh month, answering to our September, at what time afterwards the feast of sounding with Trumpets made of Horns was ordained for a commemoration hereof. But to leave this, and to come to somewhat more solid. The Lord, who had appointed a Sacrifice there to be offered at that time by Abraham, did miraculously without doubt bring that Ram thither for the purpose, that Isaac being spared, it might not yet be a frustrate act, when all things were ready for a sacrifice. And Abraham well understanding this to be the intent of the Rams being held there, took that and offered it in the room of his son Isaac, never making any question, whether it were the goods of any other man, as there was no reason that he should, seeing God, who is Lord of all things, offered it unto him. And thus that was made good, which he had said before to Isaac upon the way, God will provide himself a Sacrifice.

And thus was Isaac made a Sacrifice unto God, and yet lived, the Ram being killed, but he preserved alive, to intimate the end of our mortification, viz. that being dead unto ourselves we should yet be living Sacrifices unto God through the Spirit bearing sway in us, as Calvin noteth. This Ram, saith Ferus, figured out Christ, who was sacrificed for our sins, he was behind Abraham, and hung in a bush, to show, that Christ was to come long after, and to be in the midst of the bushes of afflictions. Isaac also was a figure of him in carrying his wood, as he carried his Cross, in his obedience to his Father, and in that by his father he was brought to be slain, as Christ was. Lastly, in that, as he died not, so did not Christ in his Divine nature. Touching the manner how the Ram was held, the Septuagint's translation goeth thus, A Ram behind him was held by the horns in a bough of Sabech, which Sabech, according to Jerome, signifieth a thicket of thorns or briars. Symmachus hath it, by a net, for so also Sabech signifieth, if it be written with 〈 in non-Latin alphabet 〉 , but it is written with 〈 in non-Latin alphabet 〉 Samech, and so signifieth, as was said before. Some translate Sabech, in erectione, holding, that the Ram stood upright being held by the horns, and so was a more apt figure of Christ hanging upright on the Cross. Theodoret and Gennadius say, that Sabech was the name of some tree, wherein the Ram stuck by the horns.

And Abraham called the name of that place, Jehovah Jireh, as it is said to this day, in the Mount the Lord will be seen.

This, as Chrysostom noteth, was so called by way of gratitude for so great a mercy, according to the words used before by Abraham to Isaac, God will provide himself a Sacrifice, and hereupon, saith Jerome, it grew to a proverb amongst the Hebrews being in any great strait, from which they desired to be relieved, God will see, and for a remembrance of this Ram given, they used to sound with Rams horns. But it is, God will be seen, passively, some change being made of the word purposely, according to Calvin, to show, that God will not only see for the help and comfort of his in their distresses, but also afford such succor unto them, as that they shall see and perceive him to be present unto them for their relief.

And the Angel of the Lord called unto Abraham out of Heaven the second time, saying, By myself have I sworn, saith the Lord, because thou hast done this, &c.

Some make a question here, how he being an Angel that spake, could say thus, it pertaining to God only to say so? Answer, that either it was Christ Jesus called an Angel, or an Angel representing God's person: But no more question can be made of this, then, how the Prophets can say, Thus saith the Lord, and then speak, as if the Lord himself should speak touching this or that matter, for none otherwise doth the Angel proceed, when he saith, I have sworn by myself, saith the Lord, &c. But this that the Lord sweareth, hath [Quest.] a necessary question, viz. How could it agree with the dignity of his Person to swear, whose simple word is sufficient to any faithful man, and if it were agreeable, how is it justifiable, not being necessary, since Abraham believed without an Oath, and what the meaning of this form used is, I have sworn by myself? Amongst the Romans such men, as were held to be of singular integrity, saith Calvin, as that they might be believed without an Oath, had not at any time an Oath imposed upon them, and therefore it should seem much less to become the Lord: and an Oath is to confirm men in things that they cannot otherwise be certain of, but doubtful, and therefore unnessary here. But it is answered; An oath indeed is unfit to be imposed upon the Lord, yet if he will be pleased to take it, ex abundanti, when there may seem to be no need, his mercy and Fatherly care of the faithful, that they might rest most fully assured of his promises, doth the more appear. For in swearing thus to Abraham, he had doubtless a respect unto his posterity, and to their confirmation. As for the form of words, the like is used, Esa. 45. 23. And he sweareth by his life, Jer. 51. 14. Amos. 6. 8. by his great name, Jer. 44. 26. by his holiness, Amos. 4. 2. by his right hand, Esa. 62. 8. by the glory and magnificence of Jacob, Amos. 8. 7. which are all one in effect with this. And it is, as if he had said, I will give thee my Self, my Glory, my Power, &c. for a pledge of that, which I promise, I will as soon cease to be God, to be holy, to be glorious, as not to perform what I promise. For in taking an Oath either something most dear is sworn by, as in these places by the Lord, or he, that is able to take revenge, if the Oath be not just. Now there being none greater, that might take revenge, the Lord layeth for a pledge his own glory, as most dear unto him, he sweareth by himself, but every man by God, who is able to be avenged upon the false swearer. The motive, whereby the Lord was moved to swear thus to Abraham, was, because thou hast done this, hence Cajetan noteth, that although God's purpose from eternity was the first cause of this, yet that Christ should come of Abraham, his merit was the secondary cause. But the Apostle was ignorant of any such Doctrine, when as speaking upon this, he saith, God willing more abundantly to show to the heirs of his promise, the immutability of his mercy confirmed it by Oath. So that it was not Abraham's merit, but his mercy, whereby he was now also moved, only he commemorateth this as a cause in way of approbation, as if he had said, because he had shown himself through his grace, a true faithful servant unto him, therefore he would proceed, as in mercy he had before purposed and promised unto him, Gen. 12. So that of mere grace this being promised before, no intervening merit in Abraham could any way be the cause hereof: but he, to whom God maketh his promise cannot, but always take this way of obedience, to come to enjoy the same, and to be comforted in respect thereof. He propoundeth rewards of grace to be bestowed for encouragement, so Calvin, that we may not think our good works lost labor, for we shall still be more and more confirmed hereby touching God's favor.

In blessing I will bless thee, and in multiplying I will multiply thee, &c. There is no new thing in all this promised to Abraham, but what was at divers times promised before, for 1 When he was yet in Chaldea 40 years before, he had a promise of being blessed. 2 That his seed should be, as the dust of the Earth, and that it should be, as the Stars of Heaven in number. 3 That his seed should possess the gate of their enemies, that is, subdue them, and take their Cities in possession, the gate which is commonly most munited, being put for the whole City, this was promised, when he bade Abraham look every way and said; To thee will I give it, and to thy seed forever, and when he numbereth the Nations to be subdued by them, the Kenites, Kenizites, Cadmonites, &c, 4 That in his seed all the Nations of the earth should be blessed when he said, In thee shall all the Nations of the earth be blessed, for that is the same in effect with this, as I have shown there. But why then are these [Quest.] things spoken of again, as a reward of Abraham's fact? Ans. To stimulate him still more on to cheerful and constant obedience. For by proceeding to [Note.] obey God in everything, we shall still be more confirmed and comforted in respect of his mercy towards us. It may also be said, that all the gracious promises made at sundry times are now put together, as a reward of his obedience in this matter, and he hath an Oath added for his more abundant assurance, so as he had not before. Ambrose seemeth to have held, that the promise of the Nations being blessed in his seed was now first made, and Paulus Burgensis seeketh by divers reasons to prove it. But these words, in thee, and in thy seed are all one, and therefore are promiscuously used, see Gen. 13. 15, 17. Christ Jesus was meant, when he at the first said, in thee shall all Nations be blessed, and here in saying in thy seed, but only the meaning of that is here more fully explained. And in this seed Christ especially is fulfilled that, of his seeds possessing the gate of their enemies, in that the Devil, and sin, and the World are by him subdued, and his Dominion is set up amongst all faithful people in all places, and as touching his seed, according to the flesh, they also, that is, David and Joshua, and the good Judges prevailed against them everywhere, although the people of Israel were ofttimes brought under for their sins, Ferus by the promise here made, understandeth that to Abraham's spiritual children, the faithful, by the promise made before, that to his carnal children, and therefore this second being greater is made with an oath, that without, this after Isaac offered, figuring Christ, that without any reason rendering. 3 This is of things heavenly, that of earthly. After this Abraham returneth to Beersheba, and dwelt there, as he had done before. Then it was told him of Nahor his Brother, how that Milcha his Wife, of whom see Chap. 11. 29. had born him divers children, Hus, and Buz, and Kemuel the Father of Aram, &c. and Bethuel, and Bethuel begat Rebecca. This is inserted here to show what comfort Abraham had, after the restitution of his own son again, in respect of the numerous offspring of his Brother, and specially, because Rebekah might be a fit Wife for Isaac, as indeed she was, Gen. 24. whereas otherwise Abraham might have been solicitous for him, as not liking the manners of the Daughters of that Country. Jerome thinketh, that of this Hus the Country of Hus had the name, of which Job was, but others hold rather, that he came of Esau. For him, that is called the Father of Aram, see before, Gen. 10. ver. 24. And his Concubine Reumah bare also Tebah, &c The difference between a Wife and a Concubine, say the Rabbins, is, that a Wife was taken by a Bill of dowry and solemn espousalls, but a Concubine without either. And Concubines, saith Demost. are only for the use of the bed.

CHAP. XXIII.

ANd Sarah was 127 years old, &c. and she died in Chiriath-Arba, the same is Hebron in the Land of Canaan. Sarah being a most worthy Matron and Mother of the Church hath this grace singularly done to her, which is not to other women, her age, when she died is registered by Moses, as the age of the Patriarchs of the elect line.

The Jewish Rabbins bold to invent anything say, that the Devil appeared unto her in the likeness of a man, soon after that related, Chap. 22. and told her, that Abraham would have sacrificed her son Isaac, whereupon she was so stricken, that she died. But Isaac was now 37 years old, so that her death happened not immediately, but 12 years after that offer to sacrifice him, according to the computation made before of Isaac's being but 25 then. And as ridiculous are they in glossing upon the number of years here set down in the Hebrew, it being, if it be turned word for word 100 years, 20 years, and 7 years, the word years being repeated to every number, because say they, she was as fair at 100 as at 20. and as chaste, when she had lived thus long, as at seven. The phrase is usual amongst the Hebrews to set forth numbers thus, and therefore this is but a vain speculation, as Calvin noteth. The place, where she died was Kiriath-arba, which is Hebron, that is the place, where Abraham had long dwelt, before he came into the Philistines Country, see Gen. 13. 18. so that after his return to Beer-shebah, from sacrificing of his son Isaac, he removed again to his former abode, although that be by Moses passed over in silence.

The name of this place was not now Hebron, but it had this name afterwards, being at the first called Kiriath-arbah, as is here intimated, and further plainly expressed, Jos. 14. 15. Of the divers reasons of this name I spake somewhat before, Ch. 13. 18. but certainly they that derive the name from four were deceived, because it is plainly said in Joshua, that Arbah, was a great man amongst the Anakims, & again, Josh. 15. 13. it is called the city of Arba, the father of Anak, so that from that Arba doubtless it took this name. But how it came to be changed to Hebron is not so easy to determine. It is true that one Hebron is spoken of, 1 Chron. 2. 43. as being the son of Mareshah the son of Ziph, the son of Meshah, the son of Jerameel, who was Caleb's brother, but how it should, as I delivered before, according to some, have this name from him I cannot see, forsomuch as it is commonly called Hebron long before his time, he not being borne till the fourth generation after Joshua, and therefore for ought that I know this must be left uncertain. The greatest probability is, that as Arbe first founded that City, from whence it first took the name, so some other of his race called. Hebron enlarged it, and thenceforth it was called after his name, not being changed anymore, as is usual with other Cities upon their re-edifying to have their names altered, as London quasi Ludstone, called so from King Lud, who built and beautified it, when as before it had been called new Troy. But Hebron, as Enginus noteth, signifieth conjunction or society, and so was a fit place for so conjoined a couple to dwell in, and for all the Patriarchs to be joined together in their burial. This Hebron is further said to have been in the land of Canaan, for distinctions sake, because Abraham dwelt before in the Philistines Country. And Abraham came to mourn for Sarah. From whenc came he? Some think, that he was gone forth upon a journey, but now returned home, hearing of her death, but no such thing is intimated. It is more probable, that he came out of his tent into hers, where she died, that being present in the same place, he might bewail his loss of her. For that Sarah her tent, appeareth, Gen. 24. 67. & this agreed well with the wife of a man of Abraham's greatness, that although they lived not separate in two tents for any want of mutual love, yet by reason of their numerous family she should have her tent with her maids, to look unto and to govern them, and he with his men, as Luther reasoneth. Abraham was a most wise and faithful man, full of courage and manlike resolution, yet he was a man, and so had the affections of a man in him, and for this cause could not but bewail the loss of his dear and virtuous wife, as the Emperor Antoninus Philosophus sometime said of himself, when he was blamed, as doing a thing unworthy an Emperor and a wise man, Oh suffer, saith he, me to be a man, since that neither Empire nor Philosophy can take man out of man, or make a man to be from the affections of man. We must not bewail our dead without measure, as if we were without hope: but not to be moved with any passion for the loss of them, argueth a Stoicall stock, and not a man. The word signifying to weep, here is written with a very little letter, from whence the Rabbin's note, that [Note.] Abraham's weeping for Sarah was moderate.

And Abraham stood up from his dead, and spake to the sons of Heth, saying, I am a stranger, &c. Give me a possession of a burying place, &c.

The sons of Heth were the Hittites, who inhabited this part of the land of Canaan, and therefore to them Abraham cometh, as to the owners of the ground for a burying place. For when one is dead, after some lamentation made, the next thing to be looked after is the burial. In the vulgar Latin it is, Cùm surrexisset ab officio funeris, altogether different from the Hebrew, and hereupon the Popish gather, that he did some Satisfactory offices of Fasting, Prayer, Alms and sacrifices for the dead. But to let this pass, as far fetched, he provideth now for her funeral, a decent and worthy manner of burying the dead being always much respected amongst the faithful, for the hope of the Resurrection, and that not only amongst them, but even amongst the Heathen, howsoever they had no such hope, yet receiving this custom from their Ancestors, implying the resurrection, although they had none understanding thereof. And it is to be noted, that Abraham in providing to bury Sarah; buyeth a plat of ground for that purpose, not being willing that her bones should lie promiscuously amongst others, but in a place separate, where he might also be laid, and his generation, possession being thus taken, as it were, of that Land which by faith he believed should be taken for an inheritance by his seed afterwards, so Calvin. Lyranus and others, made a needless question here, how Abraham's buying of a place for burial is justifiable, seeing consecrated ground ought not to be bought and sold? For this place, as is most probable, was not a burying place, but made such by Abraham, and so he did but as any man, that in the want of a place for burial should buy a plat of ground, and then dedicate it to this use and purpose. In seeking to have this plat of ground for his money, Abraham is very circumspect, that he might not be thought to encroach upon any of their possessions to their prejudice, he calleth himself therefore a sojourner and a stranger, and desireth not to possess a place to live and settle upon, but to bury his dead, wherein there could be no such fear on their part. Ferus noteth here, that Abraham bought no ground for a possession, till after the death of Sarah, to show, that possessions for this life are not so much to be sought, as after death in the place of those that die in the Lord, but live forever, and in this care about a Sepulcher he intimated his hope of the resurrection, and that the dead bodies of God's Saints are not vile, but precious before him. The children of Heth being moved for a plat of ground, call him a Lord and a Prince of God amongst them, that is, an excellent Prince, not only for his wealth, but for his wisdom and integrity, and because they saw that he was in great favor with God, and so offer him the choice of all their Sepulchers. Hereupon he boweth himself to them in way of reverence, and desireth them to intercede for him to Ephron the son of Zohar, who was one of them. For the Cave of Machpelah, which being interpreted, according to Vatablus, is the Cave of duplicity, because it was double, either one above another, or with a partition in the midst, which is more probable, the one being to lay the dead bodies of men, and the other of women. This is by Gregory turned into an Allegory, saying, that whosoever will live unto God, must likewise be buried in a double Sepulcher, the one of Heaven, by contemplation, the other of assidious action: for as in a Sepulcher, hereby we are hidden and separated from the wickedness of this World. Ephron hearing Abraham's request, offereth the place desired unto him freely, but he refuseth so to accept of it, and payeth him 400 shekels of silver, as he had named, therefore, and so had all the field and the Cave made sure unto him, and there he buried Sarah. Now a shekel was of three sorts, the common worth 15. d. the Kings shekel 22. d. ob. and the shekel of the Sanctuary 2. s. 6. d. and therefore if the first be here meant, the whole was 25. l. For difference of the relation made by Steven, Act. 7. of this History, and how it is reconciled, see there.

CHAP. XXIV.

ABraham being now very aged, for he was near 140 years old, he calleth the eldest servant of his house unto him, who ruled over all that he had, and he, as is most probable, was Eleezar of Damascus spoken of before, Gen. 15. 2. and saith unto him, Put I pray thee thy hand under my thigh, and I will cause thee to swear by the Lord, the God of Heaven and Earth, that thou shalt not take a Wife unto my son of the Daughters of the Canaanites, &c. A great question [Quest.] is moved here first, why Abraham would have his servant to put his hand under his thigh to swear? The common answer of all the ancient Fathers almost, and of most of our new Writers is, that he would have him to do thus, because he firmly believed, that Christ should come out of his thigh or loins, which are words promiscuously used, to set forth a generation proceeding from any man, a • is also to come out of his bowels. For the thigh, see Gen. 46. 26. 49. 10. Exod. 1. 5. for although in the Translation it be loins, yet in the original it is thigh, for the loins Gen. 35. 11. and for the bowels, Gen. 15. 4. Ps. 132. 11. Saint Augustine saith, that the ignorant are moved at it, wondering why Abraham should cause his servant to put his hand upon his thigh to swear, but this was a kind of Prophesying, that the Lord of Heaven and Earth was to come in the flesh, which was to be propagated from this thigh. So likewise Saint Ambrose saith, by Abraham's thigh we understand his generation, and his generation is Christ. And Jerome for all the rest, rejecting the reason hereof yielded by the Jews, saith, We hold, that he thus sware by the seed of Abraham, which is Christ. The Jews reason rejected by Jerome is, that this ceremony was used for the reverence of circumcision made about that place: but then it would still have been used in swearing by others of Abraham's posterity, as we cannot read that it was afterwards, but only, Gen. 47. 29. Josephus saith, that it was an ancient custom for one to make another being under him to put his hand under his thigh, and so to call God to be a witness of that, which they determined. And Chrysostom saith, hereby it appeareth to have been a custom before this most anciently, because Abraham's servant is called unto it, as to a thing common and usual. Musculus approveth rather of this, then of any other, because it is a custom still used by Masters towards their servants to this day in some parts of the East Country. Aven-Ezra approveth of this specially, as being a fit ceremony to set forth the authority of a Master over his servant, when he stoopeth and placeth himself, as it were, under him being his superior, and therefore thinketh, that it was anciently used before Abraham. And the Masters bidding of his servant to put his hand under his thigh, saith he, was as if he had said, If thou beest under my power, and art ready to receive my commandments, show it by stooping down unto me, and putting thy hand in token of subjection under the thigh of me sitting here, then the servant putting his hand under, as he was bidden, did hereby, as it were, answer thus, I confess, that I ought to obey and serve thee, and am here ready to obey thy commandments. And this custom he saith, some regions in India do still use, and from India it was brought to Syria, where Abraham living used also, according to the manner of the place, the same. And this reason seemeth to me most probable: for as he followed the custom of that place in making a Covenant with the Lord, Gen. 15. the Lord himself directing him to do so, that is, to take beasts and divide them, so I see no reason, but that there being such a custom in adjuring servants, he might also follow the same. Only whereas some have delivered, that this ceremony was first used by Liber pater, otherwise called Dionysius, of whom the tale goeth, that he came out of Jupiter's thigh, whereupon he first appointed the putting of the hand under the thigh in swearing in India, where he ruled the place, where he was brought up by the Nymphes, being also called in memory thereof 〈 in non-Latin alphabet 〉 , that is, the thigh, to this beginning of this ceremony I cannot subscribe, because so Abraham should by his practice have confirmed a superstition, and because as that of his coming out of Jupiter's thigh, is fabulous and ridiculous, so all the rest may justly be held to be of the same sort. If any man had rather yet stick to the mystery in this ceremony, I will not contend, but whether Abraham intended any such thing or no, it is altogether uncertain.

Secondly, no less question may be made about the lawfulness of Abraham's [Quest. 2] adjuring his servant. For some have held, that to swear hath never been lawful, but for a time tolerated under the Old Testament, as Origen and Chrysostom, which if it were so Abraham had done ill to make his servant to swear. But the example of the Lord himself swearing to Abraham, Gen. 22. and the precepts to swear, Deut. 10. 20. Jer. 4. 1. do sufficiently justify this practice upon a weighty and urgent occasion, such as this was, although to swear commonly be vile and abominable. There is an adjuring, when the party adjured is not made to swear, but only he that adjureth him, seeketh by the obtestation and reverence of the Divine Majesty, or of some other holy thing, to induce him to do or speak something, or to keep him from doing or speaking. Thus King Ahab is said to have adjured Michaiah 2 Chron. 18. 15. and the high Priest Caiaphas adjured Christ. Matth. 26. 63. and Saul the people, 1 Sam. 14. and when a King, or Lord or Master, or any that have authority over others do thus adjure them, they are bound, as they respect him, by whose name they are adjured, that is the God of Heaven to do accordingly, as appeareth also, 1 Sam. 14. But it ought well to be considered by him that adjureth, that the matter whereabout, be great and weighty, and it is to be used only towards such as are under his command. Again, there is an adjuring by making the party adjured to swear, as Abraham did this his servant here, and Ezra the people to put away their Wives, and Nehemiah did the like, and after this manner the Priest adjured the woman suspected of Adultery, and upon many occasions an Oath is given by the Magistrate to the people.

A third question may be, why Abraham abhorred so much from marrying [Quest. 3] his son with the Daughters of that Country? To this Ambrose answereth first, that he did so, because they came of cursed Canaan. 2 Because they were Idolatrous and wicked, and of this second also Chrysostom speaketh, saying, that he knew the wickedness of the Canaanites, and so avoided matching with them. Thomas Anglus saith, that he would not have his son take a Daughter of Canaan, because he was a pilgrim and stranger in that Land, and would so continue without mingling with that people, till the Lord should give to his posterity that land, and secondly, because the people of Canaan were to be expelled thence, and therefore they, by whom they should be expelled, ought not to enter into any bands of marriage with them, as the Lord also afterwards provided by his Law, and Abraham here taught them that came of him by his own example. Amongst these reasons that seemeth to be of little force, which is taken from the Idolatry of the Canaanites, because Nahor the Father of Rebecca, who was sent for to be Wife unto Isaac, hath been thought to have been an Idolater also, because when Terah went from the Idolatrous Chaldeans with his Son Abraham, Nahor went not, but as liking well enough of their manners dwelt still amongst them, as Chrysostom, Augustine and Rupertus argue, and Laban the Brother of Rebecca is brought in afterwards, quarrelling for his gods which Rachel had stolen: Wherefore it was not for the Idolatry of the Canaanites, that he detested such a marriage, but partly for their other abominable sins, wherewith all places were not so greatly infected, although Idolatry had overspread all, so that unless amongst such, he could not have had a Wife for his son in any place. For it is probable, that the family of Nahor was more honest, and chaste, and hospitable. And partly, because they were the cursed posterity of Canaan, and partly because the Lord had made a distinction long ago betwixt them and Abraham's posterity, the one being to be expelled out of the Country, and the other to be planted in their stead, which being so, to effect matching in amity with such, had been to go against God's revealed will, and therefore when Esau afterwards married a Woman of that Country, Isaac and Rebecca were greatly displeased at it, seeking by all means to prevent Jacob from so doing.

But seeing the place, to which the servant is directed to go is Abraham's [Quest. 4] Country. It may be demanded how he fulfilled his Masters will in going to Mesopotamia, when as he was borne in Ur of the Chaldees, and that was his Country? To this some answer that he was borne in Mesopotamia, but that is manifestly false. Others, as Lyranus and Tostatus, that he dwelt long in Mesopotamia, and therefore it might as well for this cause be called his country, as the place of his nativity. Of his dwelling there see before upon Chap. 11. 26. Yet some holding that Abraham stayed not there an whole year, say that the Chaldeans Country and Mesopotamia are generally taken for the Country beyond the River, but I subscribe rather to Lyranus. But it may seem [Quest. 5] strange, that the servant is thus charged, and that nothing is said unto Isaac, what, had the servant power over the son being come to this age, for he was now about forty? Answer, Isaac was so obedient to his fathers will, as that Moses needed not to set down anything touching his fathers speaking to him, howsoever it is not to be doubted, but that he was acquainted with the motion, and consented thereunto. The servant is spoken to as a messenger to go about this matter for the son, not that he had power and rule over him, but as a Prince hath his Ambassador into Forreign parts upon the like occaon. Rupertus admireth for this the chaste obedience of Isaac, as he doth also the faith of Abraham, the faith of Abraham, in that he sought not any comfort in his peregrination by contracting affinity with the people of that Country, but held him to the comfort which he had in God only, and the chaste obedience of Isaac, in that he was not led by his eyes with beauty, but submitted himself to take such a wife, as his father had appointed for him. A [Note.] notable pattern for young men and women in these days, to teach them in businesses of this nature not to run upon their own heads, but to obey their parents. But why is not Isaac himself sent, as Jacob was afterwards? Answ. [Quest. 6] because there was a necessity of Jacob's going, for the danger wherein he stood by reason of Esau's anger against him, but here was no such reason, and therefore Isaac Abraham's only son is kept at home with his father, who could not live so comfortably without him, and the servant is sent this long journey to fetch him a wife, that he might not be exposed to any perils of the way. And yet this was not done altogether without a mystery: As Isaac taketh a wife at the appointment of his father, whom he had never seen before out of a far country, so Christ took, according to the will of his Father, the Gentiles for his Spouse, being far off from the place, where he lived: And as a servant was here sent for this purpose, so Christ went not himself amongst the Gentiles, but was only amongst the lost sheep of the house of Israel, but he sent his Apostles to speak and to make the contract for him, the Jews amongst whom he dwelt, being refused, as here were refused the daughters of Canaan: And as Abraham saith, that they were his kindred, to whom he sent, so the Apostle speaking of all men, yea even of the Gentiles, saith, We are God's generation, to this effect almost Rupertus.

Abraham having sworn his servant, he maketh a doubt, what to do, if the woman should refuse to come with him, and whether he should then carry his son Isaac thither? Which Abraham by all means denieth, encouraging his servant by telling him, that God should send his Angel with him, and he should prevail, but if not, he should be clear from his oath. Which is not so to be understood, as though the servant had power to carry or not to carry Isaac into Mesopotamia, but that he should not in his masters behalf undertake any such matter, he being fully assured, that Isaac's dutifulness to his father was such, that as he determined, he would be ready to obey. But what made Abraham so averse from the carrying of his son into that Country? [Quest.] Answer, Because God had brought him from thence to enjoy his most gracious promises touching Canaan, and children, and all sorts of blessings, of which Isaac should have been made uncapable, if he left the place, where he was planted. Abraham was very confident of success by commemorating God's favors past, but howsoever, he will not yield, that Isaac should go from his place, giving us example herein to resolve to obey God, although [Note.] in so doing things succeed not according to our expectation and desire.

And the servant took ten Camels of his Masters (for all the goods of his Master were in his hand) and he arose and went to Mesopotamia to the City of Nahor.

In the vulgar Latin, instead of these words (for all the goods of his master were in his hand) are these, ex omnibus bonis domini sui portans secum, carrying of all his masters goods with him, whereupon some have labored to resolve, how he could be said to carry all, yea even they that follow the Hebrew reading, because they hold, that this mentioning of all his masters goods being in his hand, is to be understood of their being in his hand, when he went this journey, and so imply as much, as his carrying them with him. The Hebrews say, that he is said to carry all, because he carried a writing, wherein they were all set down, as given to Isaac. Others, that it is an Hyperbole, he carried all, that is very many. Others, that he carried some of all sorts, Gold, Silver, Pearls, Precious Stones and Jewels, which were rare in Mesopotamia, as Josephus saith. But these words, for all his masters goods were in his hand, seem so plainly to be a reason of his taking so many Camels, and their lading with precious things of his masters, which is necessarily implied, that we shall not need to labor to clear it any otherwise, but by saying, that these words are interposed, to show that it was in his power to go forth thus royally furnished, because all Abraham's goods, who was exceeding rich, were committed to his fidelity, and so he might at his pleasure take with him, and dispose at his pleasure for his masters ends, what he pleased. Thus also Musculus. Mesopotamia is rendered by some, Aram-Naharaim, that is, Aram of the rivers, and by the Chaldee Paraphrast, Aram upon Euphrates. But it is all one, that Aram being in Mesopotamia, and therein Haran the city, called the city of Nahor, see before, Chap. 11. 42. It was about four hundred miles from Canaan thither. Touching the ten camels taken by the servant with other precious things, wherewith they were laden, and a competent train of men to go with them, as appeareth, verse 32. &c. although it be here passed over in silence, he did thus, that the wealth of his master being in some part seen, the woman, for whom he went, might the rather be induced to come with him: for it was not probable, that she would willingly go into a far country to live also poorly, but seeing hereby the wealth of Abraham, she might well cheerfully address her self to the journey, thus Calvin. Touching these ten Camels, it is to be understood, that in those parts they abounded with these kind of beasts, for Job is said to have had six thousand, and from the Hagerens being overcome it is said, that the Hebrews took fifty thousand. It is a beast, that carrieth a great burden, liveth with little, and will travel very far in a day. Julius Scaliger saith, that some of them will carry seven hundred pound weight, and will endure without drinking 15 days together, and commonly four or five, being also content so long a time with the food eaten before, and they will travel as far, as an Horse in a day, but there are a lesser sort called Dromedaries, which will travel a hundred miles in a day. Rupertus draweth this going out of Abraham's servants thus instructed into a type of the Apostles going out to preach the Gospel, the riches, that they carried with them, being a power to work miracles, that the Gentiles sought unto for the Lord to become his Spouse, might not doubt of his greatness and power, and so be induced to become his Spouse, and as Abraham's servant went with ten Camels, so they inculcated but Ten Commandments, teaching, that other carnal institutions, if they would cleave unto them, did rather hinder then further them towards Christ, and as he was bound by oath to go, so they to preach under a curse, 1 Cor. 9. 16. This Allegory is prosecuted much more largely by Ferus upon this place.

The servant being come to the City maketh his Camels to kneel down (for so this beast is wont to do to rest it self) by a well of water without the City, expecting doubtless, when some woman should come to draw water, that he might water them there. And this is noted to have been towards the Evening, when the women were wont to come forth to draw water. Here therefore he stayeth praying to the Lord for good speed in his business till they came out, and he desireth, that when a Damsel should come to draw water, that if she courteously offered to give him some and his Camels, that she might be the woman appointed for his masters son, which praying so soon as he had finished, Rebecca came forth and shown this courtesy unto him, whereby he was confirmed, and praised God for it. But here a question offereth [Quest.] it self, whether he did well in propounding this as a sign, seeing it may seem to be tempting of the Lord, upon whose will we ought in all things to depend, and not to appoint him, whereby he shall confirm us touching this or that? For when Ahaz was bidden to ask a sign, he said he would not, neither would he tempt the Lord. This question is moved, and amplified by Augustine, with that asking of a sign by Gideon, but not answered. Chrysostom, Rupertus, Lyranus and others justify it, as being a thing to which he was moved by the Lord, or by his Angel that went with him, of whom Abraham spake before, which appeareth, as Calvin also noteth, by the success granted by the Lord. Moreover, he shown himself to be both wise and religious herein, and full of faith, in that he would not trust his own judgment in a matter of so great moment, but sought unto God to be his directour, remembering and believing the words of his master, and in propounding this thing for a sign, he considered, that courtesy, affability and hospitality would best suit with his Masters condition, and therefore he respecteth not beauty or any outward thing in his prayer, but these good qualities. A man may not desire a sign lightly, but upon some great and weighty occasion, but expect the Lord's giving of what sign it pleaseth him, to do otherwise were indeed to tempt him, and to usurp over him.

When Rebecca had done giving him and his Camels water, he taketh out an Ear-ring of half a shekel weight of gold, and two bracelets for her hands of ten shekels weight of gold, &c.

The word translated ear-ring here is an ornament of the forehead, or ears, which used to hang by the fillet, and half a shekel, the weight thereof in gold is seven shillings six pence, yet Jerome for half a shekel, readeth it, two shekeh, but it is not two, but half a shekel, the ten shekels weight of gold, seven pound ten shillings, counting them by the common shekel, which is fifteen shillings, for the shekel of the Sanctuary is twice so much, and the Kings shekel twenty two shillings six pence. This may seem to be a very great gift, and that Abraham's servant was over-prodigal of his masters goods, upon so slender an occasion to give so much away. But it is to be conceived, that the man resolved in his mind, that this maid should be his young masters wife, when as he having prayed, God provided, that all things fell out, as he had desired for his confirmation. And happily, although it be related after he first asked her whose daughter she was, and had further communication with her, and then gave her these things, as pledges of the future contract, thus also Calvin, and when he repeateth again the same passages, verse. 47. he placeth his questioning with her first, and then his giving of those ornaments unto her. And this also may make for an Apology for the maid, who otherwise might happily be thought not to have been so modest in accepting these things so readily at the hands of a stranger. But it may be doubted, how [Quest.] the use of such costly ornaments may be justified in a woman fearing God, seeing S. Peter in speaking of the apparel of such women, saith, Let it not be with broided hair, and gold put about? To this Calvin saith, that it cannot well be justified, as being without all corruption, because the purity of a sincere heart is very seldom to be found, where there is such outward splendor, by reason of the ambition, to which women are carried hereby. And therefore he concludeth, that other women must not go by this example, no more then they that are of highest quality, will go by her example to carry water, and to do other servile works, yet he doth not altogether condemn the use of costly ornaments in women of high quality, commendeth to all frugality herein. It was the custom, saith Musculus, of those times, for the richer sort of women to wear such precious things, and therefore Rebecca was now furnished accordingly. I think, that it was no way blameable in her to use them, or against the rule of the Apostle: for he groundeth it upon the example of Sarah and Rebecca, &c. saying, For thus women fearing God did of old array themselves. Wherefore he is not to be understood, as altogether forbidding the use of Gold for ornament in all women, but the vain and conceited use thereof, and the use of it in women of meaner quality, as thinking themselves to be greatly graced hereby, although modesty, and humility, and other Christian virtues be cast off. See Ps. 45.

The man having bestowed his gifts upon Rebecca, asketh her, whose Daughter she was, and whether there were room for them in her Fathers house? she told him, that she was the Daughter of Bethuel the son of Nahor, and that there was not only room, but also Litter and Provender, whereupon he praised God, and spake so as that Rebecca understood that he came from their kindred, and went in and told them of her Mothers house thereof, &c. Hereby the hospitality of Bethuel also appeareth, as of Lot and Abraham before, in that a Daughter did so readily offer lodging and entertainment to so many: for this plainly showeth that it was usual with her Father to entertain travellers, so that, whatsoever corruption was in them otherwise, yet for charity and hospitality it seemeth that they were much to be commended. She goeth to her Mothers house, not that she had an house by her self, where her Father dwelt not, but because women that had great families, had rooms by themselves for them, their Daughters and Maid-servants, wherein they did the works belonging to women, and the men were separated into other rooms by themselves.

Laban her Brother hearing this goeth forth to the man, and most kindly welcometh him, bringing him in, and providing for his Camels, and the washing of their feet, and then for him, and the men with him to eat. But he, before he would eat, told his arrand and all the things before-going from the beginning to the end, v. 29, &c. to v. 49. wherein because there is some difference in the servants relation from the foregoing History, I will a little consider of it, and reconcile it, first he saith, that Abraham bade him go to his Fathers house, v. 38. but v. 4. it is, to my Country and to my Kindred. Again, v. 40 The Lord, before whom I walk, will send his Angel with thee, and prosper thy journey, but v. 7. it is, The Lord God of Heaven, who took me from my Fathers, &c. 3 v. 41. Thou shalt be discharged of mine Oath when thou comest to my kindred, if they give thee not one, but v. 8. If the woman will not follow thee, then shalt thou be discharged, &c. Lastly, v. 47. He saith, that he first asked her, whose Daughter she was, and then put the ornaments upon her, but v. 22, 23. he first gave her the ornaments, and then asked this question. But these differences for the former three, are very small and in words only, not in substance, for the last, howsoever he is said, v. 22. to have taken those ornaments out from the place, where they lay, before he asked her of her Father, yet it is not said, that he gave her them, so that when this was done remained to be further explained. Saint Augustine speaking of this difference, saith, that it justifieth the Evangelists writing diversely contrary to the opinion of foolish and unlearned men; for it is not necessary, that all things should agree in words, but in substance, because, if it had been necessary, the same Moses writing all this could easily have made all to agree in the very words. And again he saith, It mattereth not, whether a man relate things in order or out of order, so that there be no contrareity in the holy Scriptures. For it is not in any man's power to set down all things in order, but as he remembereth them, and it is given unto him.

The servant having ended his relation requireth answer, whether they would now let Rebecca go with him, they consent, and then he praiseth God, and giveth her more Jewels, and gifts to her Brother and Mother, and she being called, and giving her consent, he carrieth her away with her Nurse and Maids, being blessed by her Parents and Brother, verse 49, &c. to v. 62.

In dealing with them about their consent he is not very urgent, but saith, If they will not, that he will turn to the right hand or to the left, that is, depart without any long tarrying. The Hebrews say, that he meant either to go to Lots or to Ishmael's for a Wife for Isaac, but this is a vain conjecture, he meant, that he had done what was enjoined him, and so would return without extorting a consent from them by forcible persuasions, because when love in these cases cometh freely it is best, and most likely to hold. He giveth Rebecca more treasure according to the custom of those times to the newly espoused, that thus she might have an experiment of his Masters riches, the gifts said to be given to her Mother and Brother, if the Hebrew words be properly translated, were Apples and other sweet fruits, yet some Hebrews will have them to signify any precious things.

When they came near to their journeys end, Isaac is said to have been coming from the well of Beer-lahai-roi, for he dwelt in the South Country, and had gone out that way towards the evening to pray. Of this we read before, Chap. 16. 14. Luther thinketh, that he dwelt not now together with his Father, but somewhat remote, their substance being too great for them to dwell together, and it is said to be the South-Country, because Mesopotamia lay from thence Northward. Jerome thinketh, that he dwelt at Gerar, or at Beer-sheba, but it is plain by Ch. 25. 11. that he dwelt by Beer-lahai-roi which was 16. miles from Hebron. The time of his going out is noted to have been towards the evening, which being cool was most fit to walk abroad in, in that hot Country. The word translated (to pray) is 〈 in non-Latin alphabet 〉 , which as Vatablus saith, signifieth to speak with a low voice, as a man doth in prayer and meditation. There are divers other translations of the word. 1 By the Chaldee Paraphrast, to meditate. 2 By the Septuagint, to exercise. 3 By some Hebrews, to walk amongst the green Trees. 4 Symmachus, to talk. 5 Aquila, to confabulate, as if he went to speak with his workmen. 6 Ambrose, to estrange himself, that is, from worldly affairs. Most yet agree about that of meditating and praying, howsoever there are some, that refer his meditating to a Philosophical study about natural things, as Lyranus and Tostatus. But I rest in the first, and thus the word is often used, as Ps. 70. and Ps. 49, &c. And here we may note, both an example of piety to be imitated, [Note.] and something for encouragement herein, for that whilst he was thus busied, his much desired help was by a singular providence at the instant brought unto him. Rebecca espying Isaac asked who he was, and being told alighted and put on a veil. She alighted for honors sake, because it had been unfit, that she sitting upon an higher place should receive him who was to be her head, upon a lower; and a veil she put on to cover her, for modesties sake: For a veil was such a kind of covering of silk or thin stuff, as did cover the whole head and face, and much of the body, being by the Greeks called 〈 in non-Latin alphabet 〉 , of which Jerome saith, that it was the covering of the women of Arabia and Mesopotamia, whereby their bodies were defended from the heat of the Sun, having the name from 〈 in non-Latin alphabet 〉 to heat. Of covering the face we read upon four occasions, first for modesty and shamefastness here, and 1 Cor. 11. And it hath been of old much condemned for women to come abroad uncovered. Tertullian speaking against women going out with open face, saith, The Ethenick Arabian women shall condemn you, in that they cover their head and face, being content rather with one eye to enjoy half the light, then to prostitute the whole face. Valerius Maximus lib. 6. cap. 3. telleth of one Gaius Sulpitius Gallus, that he took his wives going abroad with open face so heinously, that for this only he put her away. 2 Another [ 2] occasion of covering the face hath been for sorrow, so David covered his head, when he mourned for Absalom. 3 For reverence towards the [ 3] Divine Majesty whom mortal eyes are unworthy to behold, so Elijah covered his face with his mantle, when the Lord appeared unto him. 4 In the [ 4] case of being found guilty, covering of the face now being an act of one averse, and disdaining the party covered, as unworthy to look upon him; so the servants of Ahasuerus covered Haman's face, and carried him forth, and hanged him.

Then the servant told Isaac, what had passed; and he took Rebecca into his mother Sarah's tent, &c. Here I pass over the Allegory made by some of the Fathers upon Rebecca her going down from the Camel, as by Gregory saying, Isaac coming towards Rebecca towards the evening of the day, when she sat upon a Camel, setteth forth the coming of Jesus towards the end of the World, who being in visible in himself, by taking our nature upon him became visible to the Church of the Gentiles before sitting upon a Camel, that is, in the midst of great uncleanness and deformity, as the Camel is an unclean and deformed beast, upon which Rebecca sat, who thence espied Isaac. And as she seeing him alighted and covered her head, so the Gentiles seeing and hearing Jesus to be their Savior, come down from their vices, wherein they had lived and carried themselves proudly before, by forsaking them all, and cover themselves with shame, being ashamed of those things, which they formerly did. And Rupertus Allegorizeth otherwise, but I pass these over, and come to Isaac's bringing of Rebecca into his mothers tent, and then taking her to wife. The order, saith Calvin, is here to be observed, he brought her not first to his own tent, but to his mothers to stay there a time amongst the women, and then he married and lived with her and loved her, and it is not to be doubted, but that there was then a solemnization of their Marriage, although it be not spoken of. And thus men ought to defer, and [Note.] not presently like brute beasts take them wives, and go in unto them. His father appointed him this wife, but he liked and loved also, and so took her, and was comforted after his mothers death, this is added to intimate his great affection to his mother, she having been dead now three years, he still sorrowed for her, and did not quite wear away that grief, till now that for a most dear mother he had gotten him a most loving wife. In the servant of Abraham, the Minister of God's word is set forth, saith Ferus, and in Rebecca the Church. For, 1 As he, so the Minister is sent. 2 He prayeth, and having found praiseth God. 3 He adorneth her ears and hands, signifying Faith and good works, &c. And as she, so the Church is a Virgin. 2 Is kind to Christ's servants. 3 Followeth them. 4 Descendeth by humility. 5 Covereth her face.

CHAP. XXV.

THen again, Abraham took a wife, and her name was Keturah, and she bare him Zimran and Jokshan, &c.

It may seem strange, that Abraham being now a hundred and forty years old, should marry another wife, and beget children, he being spoken of as dead for any act of generation at the age of a hundred, Rom. 4. 19. For 1 If he were dead then, how could he be alive now to beget so many children? [Quest.] 2 Having lived a widower above three years, since Sarah's death, what moved him being so aged to marry now again? 3 Seeing he was so careful for his son Isaac, that he might have a wife of the daughters of his kindred, and not of the Canaanites, why had he not the like care of himself, seeing he would marry again, but a woman, as is most probable, of that Country, is taken by him? The Hebrews, whom Lyranus followeth, say, that this Keturah was Hagar, whom he had taken before, but put her away again at the instigation of Sarah, and to make this the more probable, they propound the signification of the name Keturah, as Jerome saith, being copulata, or conjuncta. neither doth he reject or approve this, but leaveth it. Lyranus saith, that Keturah signifieth thurificata, as intimating, that after her ejection she kept her self pure, as if she had been Consecrated to God. Tho. Anglus likewise is very earnest in maintaining, that she was Hagar, alleging Jerome, for this opinion, upon 1 Chron. where he saith, Keturah is Hagar, as appeareth, Psal. 82. where it is said, The tabernacles of the Edomites, Ishmaelites, Moabites and Hagarens; by the Ishmaelites, the posterity of Hagar by Ishmael being understood, and by the Hagarens the Midianites & other people's coming of her under the name of Keturah. And again, 1 Chron. 5. the Itureans, Napheans and Nodab are said to have holpen the Hagarens, whereas these three people's came of Ishmael, and therefore the Hagarens must be others coming of her also. But these are only conjectures: For the Hagarens might be the name of some Ishmaelites singularly, and other families coming of him might be called by other names. And generally, as Lyranus confesseth, the Fathers understand not Hagar by Keturah, but some other younger woman. Against that opinion of her being Hagar maketh first Hagar's age, which must needs be now about 80 years, and therefore could not by so old a man have so many children without a greater miracle, then that of Isaac. 2 The words here used in Hebrew, Abraham added and took a Wife, &c. 3 The words following, v. 6. To the sons of his Concubines he gave gifts, so that he had more then one Hagar. Lastly, the name Keturah being a proper name, whereas if it had been Hagar, she should have been so called. She was therefore doubtless some other younger woman, and happily of that Country, and most probably not now first taken after Sarah's death, and Isaac's marriage, but rather long before, although it be not related, till now in the conclusion of his History, that nothing concerning him might be finally omitted, although hitherto let pass. For as she is here called Abraham's Wife, so 1 Chron. 1. 3 • she is said to be his Concubine, intimating his taking of her, whilst Sarah was yet alive: for although such are called sometimes Wives, and sometimes Concubines, yet one woman taken alone, when a man hath none other Wife, is never called but his Wife. And this Calvin holdeth to be most probable, and it may be thought that Abraham was moved hereunto, although it be not expressed that thus many Nations, besides the Israelites and Ishmaelites, might spring out of him, as by this means it shall by and by appear that they did. Yet Origen and Augustine hold, that he married her according to the order here followed, because when he was altogether without issue, he never took any other woman, till that by the importunity of Sarah he was drawn to take Hagar, and therefore they think, that now much less, having issue, he would of his own mind take another during the life of Sarah. But to this it may be said, that God having given new vigor unto his body to beget Isaac, when he was old, he might happily being more fit still for generation, be moved of his own mind to take another wife, because, as Calvin saith, when a man hath once begun to take the liberty of having a Concubine, he groweth the more bold to take another, but he condemneth it in him, as ill done, howsoever I cannot for my part in this subscribe unto him, as I have partly touched before in speaking of Polygamy, Gen. 4. Saint Augustine holding this to have been a new marriage after Sarah's death saith, that Abraham had not only strength sufficient given unto him for a little time to beget Isaac, but that by divine instauration he reflourished all the rest of his life, whereby as Calvin saith, is added to the glory of the miracle, and therefore he embraceth it, as touching the reflourishing of his bodily force. And for the excusing of him as being herein carried by carnal lust in so old an age, Origen saith, that it was done by an instinct from God for a mystery, this marriage setting forth the marrying of wisdom to the mind, which is not, till old age cometh on. But Augustine better, that, as his taking of Hagar and getting a child of her was done in a figure, as likewise the begetting of Isaac of Sarah, viz. the wicked, which are children of the flesh being set forth by the one, and the faithful, who are the children of promise by the other, as Saint Paul teacheth, Gal. 4. so his taking of Keturah, and begetting children of her, may be figurative and mystical also; Heretics being set forth by these children, who are not permitted to inherit with the faithful, but are sent away as well as the wicked, although they have all some common gifts given unto them, as wealth and prosperity, and wit and learning, and this World. These things being thus premised, I come now to the answering of the doubts put before. First he took this woman, as he did Hagar, before the death of Sarah, for which she is called his Concubine, 1 Chron 1. 32. and not being so old, as is supposed. Secondly, although he were old, when betook her, for I suppose that it was some good space after the birth of Isaac, yet the natural force by God miraculously renewed and still continued in him, made him, as if he had been younger. Thirdly, he was not so solicitous for himself in this matter for the choice, as for his son Isaac, because it was said, that in Isaac his seed should be called, and he was to be the seminary of the Church. Lastly, this was not done by so great a Patriarch carried through the love of a woman, after the manner of other ordinary men, but by a singular providence in a mystery, as hath been said. Now for the children begotten of Keturah; Zimran, Jocsan, Medan, Midian, Isbach, and Suah, two of them only are spoken of as having issue, Jocsan and Midian; the offspring of the other four is omitted, as inhabiting peradventure parts more remote, & therefore unknown to the Hebrews. Josephus saith, that all of them possessed the Region of the Troglodites, and Arabia Felix unto, the Red-Sea. And that it was reported, that Epher the son of Midian, whom he calleth Ophres, went with an Army, and took Libya, & that from him Africa took the name. Hieronymus having said the same with Josephus addeth, that Assurim one of the sons of Dedan gave the name to the Syrians, according to some, and that divers of the children of Keturah here mentioned, went and possessed the Regions of India. Moreover, he saith, that Midian gave the name to the City Madian beyond Arabia towards the South in the desert of the Saracens, whence they were called Midianites. And of this Madian & Ephah the son of Madian he saith, that the whole Province, where these people dwelt, is called by a general name Saba, from whence the Q. of Saba came. Of Madian & Epha, Isaiah writeth, saying, The Dromedaries of Madian and Epha all shall come from Saba, bringing Gold and Frankincense, &c. Of the Midianites joining with the Moabites against Israel it is written, Numb. 22. 25, 31. And of Dedan the son of Jocsan Ezekiel writeth, saying, The sons of Dedan were thy Merchants. Of the rest we read nothing afterwards, and therefore we must leave them without saying anymore of them, but only that Sheba the son of Jocsan may seem to be he, that gave the name to Saba, where Madian and Epha also dwelt. For of three men of this name we do read. 1 The son of Chus. 2 Of Jectan, who came of Heber, and 3 This Sheba; and accordingly there were three Sabaes. 1 In Arabia Felix, and these came of the Seba here mentioned, as Jerome saith. 2 By the Persians. 3 In India according to Dionysius. It is to be noted, that none were more infest enemies to the Hebrews, then some of these, as we shall divers times read of them in this kind, and of the other Kinsmen of theirs, the Moabites, Edomites, and Ishmaelites, and even so the Church of God is most exercised with the enmity of Heretics pringing from the same fountain with themselves.

Now although Abraham had thus many children besides Isaac, yet he gave all that he had to him, and to the rest he gave gifts. According to the manner of leaving the inheritance to a son begotten of a Wife, so did Abraham, but for the chidren of his Concubines, he first gave them gifts, that is bestowed something upon them to carry away with them, to help towards their maintenance, and so sent them away, whilst he yet lived, then all, which remained, came to Isaac. A Concubine, as the Hebrews say, is an hand-maid taken to the bed of her Master, without any Writing being made, or Matrimoniall ceremonies, but a Wife hath both. If it be demanded, why Abraham sent these his children away, retaining Isaac only with him? It is answered, that [Quest.] this was done, because Isaac ought by God's promise to inherit that Land, lest, if they had stayed there still, they should have been some interruption unto him. And again, he believed, that each of them would be multiplied into a Nation, according to that of the Lord, A Father of many Nations have I made thee, and therefore it was necessary to send them into other parts, forsomuch as that Land could not be able to contain them. Lastly, he feared envy, that might grow in them against Isaac possessing all that he had, they having but little bestowed upon them. Wherefore he sent them away, whilst he lived, Eastward, into the East-Country, that is, not Eastward in the Land of Canaan, but quite out from all those bounds, to Arabia, Armenia, Mesopotamia, and Persia, which, as far as the Persian Gulf, are usually called in the holy Scripture the East-Country. And from amongst them again, most probably from Arabia Felix, came the Magi to worship Christ, who are said to have come out of the East.

After these things thus done, Abraham died and was gathered to his people, being 175 years old, for which he is said to have been of a good old age, and full of days. The words used to show that he died, are, He gave up the Ghost, and died, whereupon Aven-Ezra noteth, that he died not any painful death by any sickness, but his spirit gently departing from his body, the force of nature being in this long continuance of time quite spent in him, and therefore it is said, he was of a good old age, and full of days; and thus the promise of the Lord made unto him, Gen. 15. 15. was fulfilled. Touching the words added, and was gathered to his people, they are diversely expounded by divers. First by Philo, who will have those things, whereof man was made, his Fathers or people, unto which he is again gathered, when he dieth, viz. Water, Fire, Earth and Air, of which the body is composed, and to which it returneth, and the sky, of which the soul is a part, and unto which it is elevated, being placed with the stars, but this is rather Platonicall then Theological.

Secondly Saint Augustine understandeth by his people, the company of Angels, unto whom the souls of just men are aggregated, when they die. For saith he, in speaking of Jacob, concerning whom the like phrase is used if it had been said, unto his Fathers, there had been no doubt, who were meant, but in that he saith, to his people, considering that there were very few before Jacob of his people, and so it may be doubted, whether they could be called a people or no, I cannot think, that his Progenitours are meant, but the Angels of Heaven. And this is followed by the interlinear gloss, the Master of the Scholastical History, and Tostatus.

Thirdly, Theodoret expoundeth it, as an intimation of the immortality of the soul, and of the resurrection, because if men in death did altogether perish, it would not have been said, that they were gathered to their people. And Rupertus saith, that the phrase is borrowed from the gathering in of Corn out of the field to be laid in the Barn, the meaning being, that even so the elect in death are gathered out of the open of this World into the secret of those that are at rest. So likewise Lyranus, but that he maketh the place of their resting Limbus Patrum. And Luther followeth Theodoret, and divers others, holding that the mortality of the soul is here obscurely intimated, because otherwise in death there could be no gathering unto a people, but now that men dying are gathered unto their people, it must needs be yielded, that they perish not, but pass from one people to another, that departed hence before them. And he is said to be gathered unto his people's in the plural number, because the people's of divers Countries, that have lived and died well, come together after death into one place of rest. Fourthly, some other new Writers there are, that understand these words only, as an Hebraism to express death, to be gathered unto his people, to be gathered to his Fathers, and to go the way of all flesh being one and the same thing, that is, to come to the same estate with others, that have died before. This last, howsoever it cannot be denied to be true, yet as in many other Phrases in the Hebrew tongue, under the literal a mystical sense lieth hid, so it may be in this phrase, forsomuch as men dying are said to be gathered to the people, they perish not, as do beasts, but continue still in their souls, and according as they have been of the sort of the good, or of the bad people, that have gone before them, they are gathered unto them, the one sort being together in one place, and the other in another. That by this phrase is not, meant a gathering into the company of the good Angels is plain, because the same is used also touching Ishmael, v. 17. and by the same reason it appeareth, that a gathering into the secret of those that be at rest, is not always meant, but only when he is a good man, touching whose death it is spoken. Otherwise he is gathered to the people of his own quality and condition.

Abraham being dead is buried by his sons Isaac and Ishmael, where Sarah was buried before. Ishmael is said before to have been cast out, but it seemeth, that he went not so far, but he could hear of his Fathers death, and come to do a filial duty towards him, of the coming of his other sons by Keturah we read not, for they were sent further off into the East-Country, and Ishmael was more beloved of his Father then any of them, as is most probable by his expressions sometimes. There had been great difference between Isaac and Ishmael in times past, but now their Father being dead, they agree in one about his burial. Nothing ought to hinder us from doing this last duty towards our deceased Parents: for men's bodies are not any way to be [Note.] put into the ground, as the carcases of beasts, but as precious things to be laid up there with some solemnity, as being bodies that shall rise again. After the burial of Abraham, it is shown in brief how God blessed Isaac, and that he dwelt by the Well of Beer-lahai-roi. Then of Ishmael it is said, that he had 12 sons, Nebaioth, Chedar, Abdeel, Mibsam, Mismah, Dumah, Mesah, Hadar, Themah, Getur, Naphis, Chedma, who were Princes, which is inserted to show the verifying of God's promise to Abraham that he should beget 12 Princes, Chap. 17. 10. And it is said, that these were their names in their generations, the Tribes that came of them being called by their names, as the Tribes of Israel by the names of their Fathers, of Nebaioth, thus the Nabathen Country being a part of Arabia, had the name, because they dwelt there, viz. from Euphrates to the Red-Sea. We read also of the Tents of Chedar, of the plains of Dumah, of Thema also Southward, and Chedma Eastward, so Musculus.

And Ishmael being 137 years old died. But his children dwelt from Havilah to Sur before Egypt, as a man entereth into Assyria, in the sight of all his Brethren. This Havilah cannot be in India, as some suppose, but in Arabia, see before, Gen. 2. 11. because the other bound of their dwelling is said to be Zur, or the Red-Sea before Egypt. And Ishmael is said in his posterity to have dwelt before all his Brethren, to show the fulfilling of that promised touching him, Chap. 16. 11. where the meaning of this phrase may be seen. The word translated dwelt is 〈 in non-Latin alphabet 〉 , which signifieth, as Calvin saith, to rest or to dwell, or to fall, as Vatablus, and the Chaldee Paraphrast, who supplieth it with this word Lot, as if it had been said, his lot fell to him before all his Brethren, and some understand, it, as if it had been said, he fell or died before all his Brethren, that is, they surviving, but he at this age being cut off. But as Calvin well noteth, this is a forced Exposition,, and forsomuch as the word may be expounded, dwelt, we shall not need to supply it with, Lot, but expound it thus. The meaning is, that the Ishmaelites dwelt near the Israelites, but were not mingled with them. And so Moses soon endeth his relation touching Ishmael, that he might henceforth dwell altogether upon the History of Isaac, of whom God's Church came, for the cause whereof this History was undertaken by him. It may be noted, that Ishmael is the only wicked man, whose man, whose age is set forth in all the Bible, and of whom it is said, as of Abraham, he was gathered to his people, whereupon some have thought that he repented before his death, but the phrase of gathering to his people may as well be understood of the wicked like unto him, as it is of the faithful, when it is applied to Abraham and such like.

Isaac, he saith, was 40 years old, when he married Rebecca, and she being barren, he entreated the Lord for her, and she conceived. His age of 40 is not set down in vain, but to show his continency, in that he kept himself chaste hitherto, not being carried by the lusts of youth, which are most violent. And this example is in some sort to be followed by others, it is their duty to strive against the flesh, and not at the first assaults to yield unto it, for they do so either entangle themselves by immature marriages with many distracting troubles, or else rush into formcations or adulteries to their utter overthrow. The barrenness of Rebecca continued til the 20 year, as appeareth, v. 26. If it be demanded, why she was so long without fruit, as Sarah also [Quest.] was far longer, and other good women after them? It is answered by Chrysostom, that thus a way might be made to our believing, that it was possible with God to make a Virgin to conceive and to bring forth a Son: for this reason is used to the Virgin Mary, Behold, thy cousin Elizabeth hath also conceived, for nothing shall be impossible with God. And again, that men might not love their Wives the less being barren, nor they be the more discouraged hereby, because barrenness is a thing incident to the very best. Theodoret saith, that God would hereby show, that the Israelitish stock was to be multiplied not by natural succession, but by his grace and favor, because Christ was to come of them. And truly all these reasons put together may serve fully to satisfy this doubt: for why should we doubt of the conception of a Virgin, when as Wombs naturally barren and dead through age have conceived? And Israel being the Church of God, it doth excellently serve, to show God's grace to be the fountain hereof, and of all election.

If it be further demanded when Isaac began to pray, that his Wife might be fruitful? Some say, when in continuance of time he found that she was barren. But the answer of Chrysostom and others is more probable, that he [Note.] began to pray thus soon, as he was married, persevering herein 20 years together. For he knew well, that the fruit of the womb is of God's special [Quest.] blessing, and he hoped for an holy seed, wherefore being married▪ it is not to be doubted, but he sought this presently by prayer, and although the Lord did long defer to grant his request, yet he continued to pray till he had obtained, and so must every faithful man do, and being never weary of praying, [Note.] he shall at length prevail in that which may be to God's glory. Isaac, saith Calvin, in being thus delayed was no less exercised, then Abraham had been before. An innumerable offspring was promised; but what conflicts must he needs have in his faith, and Abraham also, who was still alive, to see, how slowly God's promise took effect? yet he believed still and prayed. The word translated (for Rebecca) may also be rendered in her presence, or being over against her, as if he had taken her to pray together with him, and so some, saith Vatablus, understand it, but it is more simple to read it, in respect of her, or for her. The Hebrews have a tradition, that he took her with him to Mount Moria, and there prayed. Lastly, it may be demanded, why Isaac prayed thus, when as he was sure by reason of God's promise, that he should have issue, and how his Wives bearing fruit can be ascribed unto his praying, as it is in this place? To this Gregory answereth saying, Things not predestinated cannot be obtained by prayer, but such things, as holy men obtain by prayer, are so predestinated, that they should be obtained by prayer. For even the predestination of the eternal Kingdom is so by Almighty God disposed, that the elect must come to it with labor, in that by prayer they come to obtain that which from eternity God hath decreed to give unto them, as appeareth in the example of Isaac praying for his Wife. Wherefore Isaac did herein but his duty, and his Wife conceiving, both God's decree took effect, and he obtained that which he sought by prayer.

And the Children struggled within her, and she said, If it be so, why am I thus? and she went and inquired of the Lord. 23 And the Lord said unto her, Two Nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger then the other, and the elder shall serve the younger. The word translated, struggled within her, is diversely translated, by Ambrose exultabant, by Augustine gestiebant, by Jerome ludebant, vel calcitrabant, by Aquila c •• stringebantur, by Symmachus, they were carried after the manner of a ship upon the superficies. The word is 〈 in non-Latin alphabet 〉 signifying confringere, so that they did seem to fight and to tear one another. And this colluctation was not natural, but stirred up extraordinarily by God, to portend something to come, as Rupertus saith. These children smote one against another, not out of a desire to contend, or out of any skill to strive, or affectation of victory, but being moved by the same instinct of God, whereby unreasonable beasts and inanimate Elements are wont to be moved for a presage of things to come. Wherefore Rebecca was troubled greatly at this strange accident, saying, Why am I thus? that is, if the Infants within me shall tear one another, why have I conceived? it had been better for me not to have conceived at all. It is the speech of one much perplexed, and doubtful, whether God caused it to be thus, as a sign of his anger, or otherwise. Wherefore she goeth to ask of the Lord. But whither went she, seeing there was now no Prophet, or [Quest.] Priest to go unto? Some say, that she went to Melchizedek, who was Shem, that dwelt at Jerusalem, and lived till the 48 year of Jacob. But this is merely conjectural, and therefore not to be grounded upon. Others say, that she went to Abraham being a Prophet, or to some other Prophet of those times: but then it would have been so expressed, as when Josiah sent to Huld •• the Prophetess to inquire of the Lord. Others, that she went to the Priest; but say not to what Priest. Others, to the place of sacrificing before some Altar, and that she prayed there. Some, that she went only in private, and prayed, and had answer, as Diodorus Tarsensis, Calvin, and Musculus. And some, that she went no whither with the feet of her body, but with her mind, lifting it up to God, as Origen. I subscribe to them that are for her going to some place, because otherwise it would not have been said, that she went to inquire, but only that she inquired. And for so much as there were Altars set up by Abraham, where he used to call upon the Lord, it is most probable, that she went to one of them, hoping, that as God had sometimes spoken unto him, so he would now to her to resolve her in the midst of her doubts. Touching the Lord's answer to her, Two Nations, that is, the heads of two Nations are in thy womb, and the one shall grow in time stronger then the other, that the younger then the elder; this is not spoken so much, as all observe, in respect of worldly preeminence, but of God's grace, whereby the posterity of the one should be made God's Church, and peculiarly beloved people, the other being rejected, as if it had not come of Isaac, but of heathen Parents. Of the Apostles applying of this to prove election to be of grace, Rom. 9, 10. see what is said in my exposition thereupon. Certainly none other reason can be rendered, why the younger should rather be chosen then the elder, but because God would hereby magnify his grace in electing any, seeing if any respect were had herein unto man, the eldest should rather have been preferred. That which is thus Historically said, touching these two children in the womb of Rebecca, is mystically also expoanded by the ancient Fathers. First, by these two people's, the people of the Gentiles, and of the Jews being understood, of which the elder, that is, the Jews serve the younger, that is, the Gentiles. For we Gentiles according to the order of our calling, are younger, and the Jews elder, as Rupertus hath it, and as Esau served Jacob, when by David the Edomites were subdued and made tributary, so the Gentiles came to be superior to the Jews, when the Jews, as the natural branches of the Olive-Tree were broken off, and they being branches of a wild Olive were graffed in. And this Saint Augustine saith, hath been so commonly received, that none almost of ours hath understood it otherwise, and he saith, that the Jews serve the Gentiles, because they carry about the Books of the Law and Prophets, wherein Christ is set forth, and by looking into which (being the Books of Christ's enemies) everyone may be the more confirmed. Again, the same Augustine by these two people's understandeth two sorts of people in the Church of Christ, washed and borne again in the same fountain of regeneration Baptism, as those two came of the same Mother Rebecca, that is, the Godly and the wicked, of which the wicked may be said rightly to be the Major, translated Elder, because they are more by far then the Godly, or the greater part at all times, as the word properly signifieth, and they strive continually together, as these children did in the womb, but the elder, that is, the company of the wicked shall serve the younger, that is, the Godly, because they shall in their persecuting of them be made, as the fire and hammer serveth Gold, to purify it, and the Mill wheat, to make fine meal thereof. Origen by Rebecca her conceiving of these two, understandeth every good Christian, who conceiveth evil thoughts many more in his mind then good, and before them, yet by grace he subdueth them, and is carried, most by the good and so the spirit overcometh the flesh, and vice giveth place to virtue in all such.

And when her days to be delivered were fulfilled, behold, there were Twins in her womb. 25. And the first came out red all over like an hairy Garment, and they called his name Esau, 26. And after that came his Brother out, and his had took hold on Esau's heel, and his name was called Jacob, &c.

The first of these Twins appeared monstrous, because it is contrary to niture for the child of a woman to be borne with hair upon it, except the head only: but this child was borne hairly like a beast, as we may see afterwards in that Jacob to make his Father believe, that he was Esau, covered his hands with skins of Kids. Aristotle saith, that very much hair upon the body of a man doth show abundance of excrements, and therefore that such are most libidinous, and moreover, of a very strong body, and hot constitution, and one subtle, and fierce, and cruel. His outward physiognomy therefore shown his quality, although it be not always to be taken heed unto, as Musculus noteth. Touching the reason of his name Esau, it seemeth to come of 〈 in non-Latin alphabet 〉 to make, because he was made so at the first, as others grow to in time, viz. hairy, and therefore some say, that Esau is quasi perfectus, as it were perfect. But Jerome, who observeth, that he had three names, Esau, Edom, and Scir, saith, that Esau signifieth either a making an heap of stones, red, or vain, yet coming to scan the reason of the name Edom, that he was so called, because of the red pottage, which he so desired, and of the name Seir, which signifieth hairy. He seemeth plainly to dislike that of his being called Esau from redness; Yet Origen and Rupertus also are for this, that he was thus called, because red. I rest in the first, Esau, was so called, as who was a perfect man at the first, having hair all over him when he was borne, as men have afterwards, yea and much more.

The other of the Twins from his manner of coming forth, viz. holding Esau by the heel, is called Jacob, that is, a supplanter, who is properly one that holdeth another by the heel, that he can go no further, or do no more, but metaphorically to supplant is to deceive, as Esau afterwards applieth it. Jacob's coming forth in this manner shown his after-strife with Esau about the birth-right, by holding him thus in the going out, his plucking of him back, that he might be in his place, being declared. Now Isaac is said to have been 60 years old, when these children were borne, so that Abraham lived still, and 15 years after this, wherefor all things are not set down in order, as they were done, seeing Abraham's death is set forth before this.

And Esau was a cunning hunter, but Jacob a plain man dwelling in Tents. The vulgar Latin hath it, Esau was a cunning hunter and an Husbandman, but erroneously, the Septuagint render it better, a man of the field, that was of a stirring spirit, and loved to range abroad in hunting, Jacob contrariwise had not that cunning in him, but was a simple plain man, that kept at home, giving himself to look to Sheep and other cattle, and to domestical affairs, as his progenitors Abraham and Isaac had done, preferring thus to lead a quiet life, yet Gregory and others of the Ancient follow the vulgar Latin, Esau was a cunning hunter and Husbandman, and whereas Jacob is said to have been a plain man, they having respect to the word 〈 in non-Latin alphabet 〉 here used, which signifieth perfect, innocent or sincere, say, that it is meant, that he was such an one, as our Savior Christ commandeth us all to be, viz. innocent as a Dove, and perfectly just. And such doubtless he was, for, as Jerome saith, Wit without goodness is malice, and simplicity without reason is folly, wherefore he is to be thought to have been so a simple plain man, as that he had wisdom withal to take heed of other men's treacheries, and to work for his own good, when opportunity was offered, as appeareth by his getting of the birth-right from Esau, and by his peeling of rods, and laying them before the Sheep and Goats to make them bring forth partic-coloured, whereby he was enriched. But because in saying that he was a plain man, Moses opposeth him to Esau a cunning hunter, he doth not mean hereby to set forth his wit, but his innocence, and that he had not that dexterity and art, which Esau had to hunt and kill wild beasts, but like a simple man contented himself to go on in such a course as everyone might do, in keeping about home, and looking to sheep, &c. And touching Esau his being an Husbandman, there is nothing, whereby this may be gathered, but only an hunter, and so one, that for his following that course of life might well be called, A man of [Note.] the field. We read but of one before, that was an hunter, and he also was wicked, viz. Nimrod, and the wicked are often set forth by the name of hunters, as Ps. 91. He will deliver thee from the snare of the hunter, and Ps. 124. Our soul is escaped, as a sparrow out of the hand of the hunters, &c. Mich. 7. yet it is not be thought, that hunting in it self is evil, or that all hunters are wicked: for it is a kind of art and exercise, that strengtheneth the body, and maketh men fit for War, as Xenophon teacheth, neither would Isaac doubtless have encouraged Esau herein, as he did, if it had been an evil course. And God seemeth to allow hereof, when he directeth to cover in the Earth the blood of that which is killed in hunting, if the beast or fowl taken thus, were such as he might eat of it. And more plainly when he saith, Ps. 132. 15. I will abundantly bless her provision; for the word here used in the Hebrew, is her hunting. Moreover, why were wild beasts, as well as tame appointed to be food for man, and how shall man subdue those that be hurt-full, but by hunting and killing of them? The only fault is, that such as give themselves to hunting, and all that live a stirring and turbulent life, being so much in action, lay aside for the most part contemplation, and therefore their minds, not being formed hereby, they are more rude and fierce, and more tainted with vice, then such as lead a more quiet and retired life, as Jacob did. But what is meant in saying that he dwelt in Tents? The Chaldee Paraphrast readeth it, Erat vir integer, & minister domûs doctrinae. And accordingly the Hebrews say, that by Tents here are to be understood places of teaching, which he frequented there to learn Wisdom and the fear of the Lord, such as were the Schools of Melchizedek and Heber. But as Musculus observeth well, this is to go from the plain meaning to uncertain conjectures. For Abraham's and Jsaacs Tents are also spoken of before, and in like manner nothing else is meant here, but that Jacob also kept in his Tents, which were pitched here and there, as was most fit to look to and to feed his Fathers cattle. Gregory saith, it is one translation, he dwelt at home, making an excellent Allegory hereof. By Esau an hunter, their life is figured out, who being addicted to outward pleasures follow the flesh, but Jacob a simple plain man, who dwelt in Tents, orat home, such as will not be diffused into outward cares, but do simply keep within the habitation of their conscience by meditation: for to dwell at home is to restrain a man's self within the secrets of the mind, and not to be dissipated outwardly by desires, lest whilst they gape after many things abroad, being estranged from cogitations they should fall from themselves. The divers dispositions of these Twins do plainly evince, that Genethliacall Astrology is vain: for if there were any power in Constellations in this respect, these two being borne under the same Constellation, must needs have been of like conditions. If it be said, the Constellation might vary in that little distance of time that was betwixt the birth of the one and of the other: Saint Augustine answereth, that if in so short a time there be so great a variation, no mortal man can so justly pitch upon the point of time, as to find out anything certainly hereby. And Gregory, that by this reason there should be divers conditions of one and the same man, seeing none come forth wholly at the same instant, but by degrees, and therefore there should be as many fates of some, as there are members of the body.

And Isaac loved Esau, because he ate of his Venison, but Rebecca loved Jacob. It may seem strange, that Isaac should love Esau most, he being worst, for he was to Jacob as Cain to Abel, nothing is spoken of him to commend him, but all of Jacob, he was sincere and innocent, and followed the works of a most honest vocation, unto which Isaac had also applied himself. Rupertus justifieth Isaac herein, saying, that he loved not Esau absolutely, as Jacob was beloved of Rebecca, but for his Venisons sake. But it appeareth by that which followeth afterwards, that he loved him so, as that he would have conferred the blessing of the birth-right upon him, the Oracle of God being neglected. Wherefore he is greatly blamed by Calvin, as being carried with an inordinate affection for his palates sake, yet he saith, that this came to pass by God's permission, that it might appear, how firm and constant the decree of election is, seeing no obstacle can hinder it from taking effect, as is manifest by this example. He also maketh some doubt touching Rebecca her love to Jacob, whether it proceeded not from a study to be contrary to her Husband, although he rather inclineth to think that she was moved hereunto by the Oracle. I cannot herein subscribe to Calvin, for Rebecca certainly having so manifest cause to love Jacob both by the Oracle, and by his honest and good manners, he being also always at hand to show his duty towards her, could not but upon a right ground be exceedingly affected towards him. And happily Isaac was not yet acquainted with the Oracle, and therefore Esau being his first-borne, and also getting him meat daily that he loved, he was most affected to him, but loved Jacob also, as Christ loved all his Apostles, but John chiefly, as Musculus noteth. His ill manners he could not but dislike, yet if he knew nothing to the contrary, he being obsequious towards him, natural affection could not but carry him before his death to bless him, as his first-borne. Such an affection was in David towards Absalom, and before in Abraham towards Ishmael; grace doth not so extinguish nature in Parents, but that they are sometime carried hereby only contrary to reason, and yet in this God had a special hand, as was said before, to make his election to be known to be most firm, and such as that it cannot be disappointed.

And Jacob sod Pottage, and Esau came from the field, and was faint, and he said unto Jacob, Feed me, I pray thee, with that same red pottage, for I am faint, therefore his name was called Edom. And Jacob said, Sel me this day thy birth-right, &c. This pottage is said to be of lentiles, which the Jews say use to be eaten in mourning, and Jacob ate such, as one that mourned for the birth-right, which was not his, but Esau's, so highly did he esteem thereof. That we may the [Quest. 1] more orderly proceed in expounding this History of Jacob's buying, and Esau his selling of his birth-right, it is first to be inquired, what this birth-right was? Vatablus answereth according to the Hebrews, that it was a right of succeeding in the Fathers principality, dignity and honor, so that he which had this, his Brethren were to rise up and to minister unto him, as children to their Father; yet others, he saith, hold, that it was a right unto two parts of his Fathers goods, viz. Priesthood and rule, and had also reference to the Kingdom of Heaven. And this indeed, that the right of the first-borne was not only unto dominion, as is further expressed, Chap. 27. 29. & 37. but unto the Priesthood, Jerome teacheth, saying, All the first borne of the stock of Noah, who are in order set down in the Scripture, unto Aaron, were Priests, according to the tradition of the Hebrews. And this is the common received opinion, and it seemeth to have been so by that which is said, Exod. 19. 32. Let the Priests, who come near to the Lord, be sanctified: This being spoken, before that any other Priests were ordained, wherefore they must needs be the first-borne in whose room the Levites were afterwards substituted. Ainsworth summeth up together the excellency of the birth-right thus. The firstborn were consecrated to God, Exod. 22. 29. next in honor to their Parents, Gen. 49. 3. had a double portion of their Fathers goods, Deut. 21. 17. succeeded them in the government of the family, 2 Chron. 21. 3. and in the administration of the Priesthood, Numb. 8. 14, 17. wherefore by this name, such as are dear to God are set forth, Exod. 4. 22. and higher then the rest, Psal. 89. 28. figured Christ, Rom. 8. 29. and the heirs of Heaven, Heb. 12. 23.

Secondly, seeing the birth-right was a right unto the Priesthood, how Jacob could justly buy it, forsomuch as such things may not be bought and [Quest. 2] sold, Act. 8?

To this it is commonly answered, as Lyppomannus hath it, that the birthright being indeed a right to bless and to offer sacrifices in solemn meetings, as well as to rule over the rest of the Brethren, and to have a double portion to them, could not lawfully be bought and sold, but it belonging to Jacob by God's appointment, as he had doubtless learned of his mother, he might redeem it, being for the present held by another, to whom it belonged not. Or it may be said, that the right of dominion, and unto a double portion might be bought, and forsomuch as the Priesthood was annexed hereunto, that might be bought withal. But I prefer the first, God offering him an opportunity to attain to that to which he had appointed him, it was wisely and rightly done of him to lay hold upon it.

Thirdly, forsomuch as common humanity requireth, that one Brother or Neighbor should help another with food in his need, and not to take advantage [Quest. 3] hereof against him to benefit himself, how can Jacob be justified in doing contrariwise? Again, if he might be justified for buying of Esau his birth-right, yet ought he not to have given him a better price for it? To this it is commonly answered, that whatsoever is said to have been done here, was done by divine dispensation, this right was by the Lord before appointed unto Jacob, and therefore nothing remained to be done on Jacob's part, but to draw Esau to consent to the transferring of it, who by birth had it, from himself unto him, how little a price soever he gave therefore. The Lord, saith Calvin well, ordered it thus by his singular providence, that the divers dispositions of these two might appear, how sensually minded. Esau was, and how little he savoured the things of God, and how heavenly minded Jacob was, in that having made ready for himself, he would rather abstain from his necessary food for a time, then neglect this opportunity to benefit himself in respect of things pertaining to God and godliness. And thus is it with all the elect and reprobate. For touching Esau his gulosity, it cannot be thought, but that he could otherwise have satisfied his hunger, only being a man given to the belly, he would have no delay, whatsoever it cost him.

Fourthly, because it may seem strange, that for this his name should be [Quest. 4] changed into Edom, as a name of disgrace, how great his fault was? To this it is answered, that his fault was very great and manifold. First, of intemperance, in that he was so earnestly set upon, having meat for his belly instantly. Sin is committed about meats, as Gregory noteth, five ways. 1 By anticipating the set time, so Jonathan sinned in eating Honey, 1 Sam. 14. 2 By desiring more delicate meat, then a man hath, so the Hebrews sinned in the Wilderness by desiring flesh, Num. 3. 3 By desiring a more delicate preparing of it, as did the sons of Eli, 1 Sam. 2. 4 By excessive eating, as it is said of Sodom, fullness of bread was in her, Ezech. 16. 5 By being over-eager and desirous of meat without all delay, as here Esau was. The second sin of Esau was the carnality of his mind, whereby he set naught by spiritual & Heavenly privileges, being only intent to the filling of his belly; for although he had been ready to die for want of food, as Calvin reasoneth, he should rather have suffered a 1000 deaths, then to have consented to deprive himself and his posterity of perpetual felicity. He thought, as Musculus hath it, that his Father was yet living, and it should be long before any benefit would by his birth-right redound unto him, and therefore, so that he might have something for the present, he regarded not that. His third sin was his felling of a sacred thing, for which he is said to have been profane. His fourth perjury, in the purpose of his heart, for he thought, that although he sware to Jacob in this regard, yet he should not have it, as appeareth by his taking it so heinously, when it was confirmed unto him, Chap. 27. that he would have slain him therefore. His fifth sin was impenitency, after this foul fact done. for it is said, Verse 34.

He arose when he had eaten, and went his way, and contemned his birth-right, so sottish and sensual was he, that it grieved him not to have done thus vilely, but as being hungry he set by his birth-right as a thing of naught, so he did also his belly, being filled. He was herein worse, then the Lacedaemonian captive, who when the Army, of which he was, had yielded it self to the enemy for want of water, and they had now drunk at a River, said, O fellow-Soldiers, for how little a pleasure have we lost an inestimable good thing? Chrysostom noteth another sin to have been ingratitude, that he esteemed not, neither cared to keep the gift given by God unto him, Hom. 50 in Gen. For the Phrases used here, in the original it is, Feed me with that red, that red, either the lentiles of which it is said to have been made, v. 34. gave it this red color, or something else, which Esau not knowing, calleth it only a red thing, expressing a greedy desire unto it, from whence and for his most foolish match he was called in disgrace Edom, and they that came of him Edomites forever after.

Esau doth aptly set forth, as the Apostle applieth his example, profane and worldly men, and Jacob the Godly. 1 The one sort is at continual strife with the other, as these two were in their Mothers womb. 2 The wicked are rough and harsh in their manners, as Esau, but the Godly quiet, and gentle, as Jacob was smooth. 3 They prosper at the first, but in the end they meet with trouble, as Esau came forth first, but was afterwards hindered by Jacob's laying hold of his heel: contrariwise the Godly suffer many things at the first, but their end is comfortable. 4 They are in honor amongst men; and the godly are poor and contemptible, either because they have not that wealth or those gifts of nature, that they have: but before God the Godly are most honored, and the wicked despised, as Esau amongst men was commonly taken for the first-borne, and so esteemed by Isaac and others, but in God's decree Jacob was superior, and so most esteemed by Rebecca, who was taught of God. 5 As Esau was an hunter and ranged daily abroad in the fields, so the wicked, as hath been already shown, follow their pleasures, being altogether estranged from retired meditations, but the Godly dwell in them. 6 As Esau was most earnestly set upon meat for the belly, but regarded not his birth-right, so the wicked are marvelously intent to worldly things, but they make no reckoning of things Heavenly: but the Godly on the other side pass not for their sufferings, in regard of worldly things, but do willingly permit the wicked to enjoy them, so that they may have grace, and be in God's favor. 7 As Esau having thus deprived himself of his birth-right was not grieved for it, so the want of grace never troubleth the wicked. 8 As he after this was made servant to his Brother, so the wicked are made to serve for the good of the Godly, as hath been already shown, and they shall finally be brought under them forever, when the Godly shall be set upon thorns, and made Judges over them. 9 As he wept afterwards, when he lost the blessing, and with earnest crying sought it, but in vain, so the wicked shall one day be affected with a sense of the want of God's grace, and crave for mercy, but all in vain. 10 As Esau after this hated Jacob, and sought to kill him, so the wicked bear a malicious mind against the Godly, but God provideth for their preservation, as Jacob was provided for. 11 As Esau grieved his Father and Mother by his marriages, so the wicked by their inordinate living cause much grief and vexation to the Church. Lastly, as in time Isau was discovered to be unworthy of the birth-right, and Jacob more worthy, which may serve for an Apology for God's decree; so the wicked are not made reprobates, but most deservedly, and the Godly attain to life always by right means. Although election be free, and floweth only from God's grace, yet by the divine providence it is so ordered, that none but wicked and profane persons are damned, and none but the Godly and Heavenly wise are saved.

CHAP. XXVI.

AFter all those things before related, touching the children of Isaac and Rebecca, and the death of his Father Abraham, here are briefly summed up together the other most notable accidents of his life, till his very old age, when his sight failed him, as Chap. 27. There was a famine in the Land, where Isaac dwelt, which was, as is most probable, by Beer-lahai-rei Southward, and in the way to Egypt; whereupon he had thought to have gone into Egypt a Country of great plenty, but the Lord appearing unto him, forbiddeth him so to do, commanding him to go and sojourn, where he should show him, and promising to give all those Countries to him and to his seed, and to bless him, and to perform his Oath to Abraham, and that in his seed all the Nations of the Earth should be blessed, because Abraham his Father had obeyed his voice. And hereupon he went to Gerar to Abimelech King of the Philistines, which was eight miles. For although his going to this place be spoken of before the Lord's appearing unto him, yet it may easily be gathered, that he first appeared, because if he had come to Gerar first, there had been no need to forbid him to go into Egypt; wherefore, he having yet only meditated upon going some-whither, the Lord averteth his thoughts from Egypt, and showeth him this place, which was within the limits of the promised Land, and let the word (appeared) be read in the Preterpluperfect tense, had appeared, as some read it, and it well may, and this exposition will aptly agree. But why would not the Lord have Isaac to go into Egypt, as well as Abraham had upon a famine before done, Gen. 12. 10? Ans. [Quest.] The Hebrews say, because Isaac was once consecrated for a sacrifice to the Lord, and therefore he ought not to go out of the promised Land. But this is a weak reason, seeing the Land of Canaan was then as profane a Land, as any other by reason of the lewd manners of the Inhabitants, and Abraham and every Godly person is also a sacrifice to God. Theodoret examining the reason, why neither Abraham the Father, nor Jacob the son of Isaac being held from going into Egypt, yet he was forbidden, saith, that Abraham was permitted to go into Egypt, that the virtues in him might be seen in that Country, to provoke the people there to imitate him, but Isaac was held from going, that it might by God's providing for him in Canaan now suffering by famine appear, that he could thus have provided for Abraham also, if it had pleased him: for when all others labored with want, God blessed Isaac so, that he reaped a manifold increase. And to this do I subscribe, the Lord in dealing diversely with these two his holy servants shown, that he hath not one only, but divers ways to supply the want of his in their necessities, [Note.] as he can lead them forth to a place of plenty, when he pleaseth, as he did Abraham, so he can even in a place of greatest scarcity supply them with plenty, as he did Jacob, & the Israelites in the Wilderness, that we may never despair of his help in the time of need. Musculus saith, that God would thus exercise his faith. Calvin, that he was not so strong in grace, as Abraham, as therefore the Lord would not expose him to the temptations of Egypt. But for the exercise of his faith can be no reason anymore, then to Abraham, and who knoweth, whether Isaac were weaker in grace then Abraham or no? It is best therefore to rest in the former solution.

For any other passage here, as that Isaac was afflicted thus in the Land of promise, that God promiseth to bless him, &c. and rendereth this as a reason, because Abraham obeyed his voice, the like have been treated of before in speaking of Abraham, Chap. 12. and Chap. 22. Isaac being come to Gerar, as Abraham had done before, biddeth his Wife to say, that she was his Sister, touching which I will say nothing, because the like was also spoken of before in the History of Abraham, Gen. 2 • . After a while Abimelech the King looked out at a window, and saw Isaac sporting with Rebecca, and he called him, and said, Surely she is thy Wife, how saydst thou then, she is my Sister? The same word, which was used before in speaking of Ishmael playing with Isaac, is used here again, some think, that under this word is honestly covered over the carnal copulation, wherein he espied them. It was certainly in some secret place, where he thought that he should not be exposed to the beholding of any man, which is intimated in that the King by chance looking out at a Window espied him: yet happily he saw him only embracing and kissing her in a most familiar manner, as is usual betwixt none that are of a godly and grave conversation, as Isaac was, except they be man and wife. Saint Augustine saith, that this sporting of Isaac with Rebecca was mystical, because as this being seen by Abimelech she was perceived to be his Wife, which was a thing that lay hid before, so by diligent looking into the holy Scriptures, the Church which is a Congregation of faithful men and women, is found to be the spouse of the son of God, who being equal unto God, condescended to take upon him the form of a servant, that he might dwell in us. Isaac being thus challenged, answereth nothing, but that he feared his life for her sake: Then the King blameth him, saying, What is this that thou hast done to us? one of the people might haply have lain with thy Wife, and so thou shouldest have brought sin upon us. Then he charged all his people, saying, Whose toucheth this man or his wife, shall surely die.

Isaac would not, but acknowledge his fault in lying, yet he excuseth it by the fear of his life, wherein he was: but this will not excuse it: for evil is not to be done, that good may come of it, so that his weakness herein appeared. Abraham in the like case had his Wife taken from him twice, but Isaac's Wife is not taken by any man. God maintained the chastity of Sarah one way, and of Rebecca another, working miraculously for Sarah, that she was not taken, and restreining men admirably, that Rebekah, although [Quest.] most beautiful also, was not hitherto desired by any. But what meaneth the King to give so straight a charge, threatening death to such, as should touch Isaac or his Wife? To this Calvin answereth, that God did partly by his providence move him to this, for the greater security of his servant in a strange Land, and partly by the piety and goodness of Isaac procured him so great reverence and respect before the King, that he gave as strict a charge touching him, as touching himself, which was not a thing ordinary to other strangers. By touching is meant hurting him or his Wife.

And Isaac sowed in that Land, and found in that year 100 fold increase, and the Lord blessed him, and he increased, &c. and he had possessions of flocks, and of Herds, &c.

It may be doubted here first, what ground Isaac had to sow in Gerar, he [Quest.] being but a stranger there? To this Calvin answereth, that he had not any which he bought, as some think, for this was contrary to the Lord's direction, who bade him but to go and sojourn there, but that it was hired ground, which by the leave of the Inhabitants there he occupied for the time, for the supply of his family with necessaries. But how great was the increase [Quest.] which he had of his sowing: for it is said only in the Text, that he received an 100 fold in estimation, and not increase, and the Septuagint render it 100 fold of Barley, but there are two words Soerim, and Searim saith Jerome, so like the one to the other, as that there might easily be a mistake. Searim signifying estimations, and Seorim barley, the first of which is here used, and not the latter, so that it is 100 fold estimation, but how is this to be understood? Answ. It may be taken either for 100 fold more then the ground usually yielded, or more then others, or then he expected, but it is most commonly understood of 100 measures for one sown; which howsoever it may seem incredible, yet if we compare it with that which others have written, we shall find that the usual increase of some excellent grounds in some parts have been much more. That is a good soil, saith Herodotus, which Eubesperites till, in times of great plenty, yielding 100 fold, and that of the Cynips about 300. And Pliny saith, that Wheat in Byzantium a field of Africa yieldeth 150. To Augustus was sent a root with little less then 400 stalks, and to Nero one with 340. But those grounds were the richest in all the World, and this was in most plentiful years, but Isaac had this great increase in a Land not so fruitful, and in a year of famine, when others labored with want, for it is said to have been that year. And this is noted by Chrysostom, saying, that God made Isaac to abound in the midst of the want of others, that all might understand by how great a favor of God that just One was cherished, and so the Heathen might be compelled to acknowledge and admire his power and providence over his. And God blessed him, this is taken by all to be added as the cause of his increase, God blessed him, and the earth did not of its own nature yield him so great plenty. And for his other substance he by the same blessing grew so great, that the Philistines amongst whom he lived, envied him, and for a despite unto him, filled up with earth all his Wells of water, which were digged in Abraham's time, & the King biddeth him to depart, saying, for thou art mightier then we. Envy doth usually attend upon the prosperity of others, and where there is envy, the eyes are blinded, as here the Philistines looked not at their own commodity, but knowing, what would be discommodious to Isaac, who had abundance of Cattle, they fill up his Wells, whereby they might have had benefit also together with him. And the King biddeth him to depart, but what reason hereof was there saith Chrysostom? because he was greater, for this they should rather have held him still, seeing God's favor was so much towards him, hoping to fare the better for using him kindly, and keeping him amongst them. But malice and envy blinded them so, that they looked only at his greatness, and that was to them matter enough of vexation, according to the saying, An envious man pineth away at the prosperity of another.

Isaac then departed, and dwelt in the valley of Gerar, eight miles from the City, and he digged again all the Wells, which were digged in the days of Abraham, and called them by their old names. Such was Isaac's mildness, that he neither resisted being bidden to depart, nor sought to be revenged upon them that did him so great a despite as to dam up all his Wells, but he quietly cleanseth them again, although it is not to be thought, that he wanted power, seeing Abraham his Father did sometime arm of his own servants at once 318 persons. That which is here said of his digging over the Wells which the Philistines had stopped up, must needs be understood, as done whilst he dwelt in Gerar, and not after his remove; for then he was out of those parts, where an abiding was no longer permitted unto him, and so could not dignity thereabouts anymore. Wherefore, it is to be thought, that Isaac's digging again of these Wells is spoken of after his remove, not because it was done in this order, but because Moses would relate together, first the acts of the Philistines against him, and how they caused him to depart, wherein he yielded unto them; and then the acts of Isaac done partly before his remove, although he quietly set his men to work, to open those wells again, which the Philistines had stopped up, yet they pursued him so with their envy, that he was driven from thence, and then having pitched in the valley of Gerar, a place where it is likely that none dwelt or kept Cattle before he diggeth a new well. But the herd-men of Gerar follow him to this place, & strive with his herd-men for this Well, wherefore he called it Esek contention, & went further and digged another, for which they strove also, wherefore he called that Sitnah hatred, & went yet further, & digged another, for which they strove not, wherefore he called it Rehoboth, that is, room. Isaac's digging over of the wells, which Abraham's servants had digged before, is Allegorically applied by Origen to Christ's purging of the Law and the Prophets, from the corrupt glosses of the Scribes and Pharasees. Moses and the Prophets, the servants of God, had of old digged, as it were, these wells of water, as Abraham's servants did those about Gerar, but the Scribes and Pharisees had by their corrupt glosses marred them, as the Philistines those wells by casting earth into them, wherefore Christ cometh and diggeth them over, as it were, again, by teaching the true meaning of the Law and Prophets. Then he diggeth a well of living water, that is, preacheth salvation by himself to all believers, but about this great contention ariseth first with the Jews, and then with the Philosophers amongst the Gentiles. Lastly, he cometh to have Rehoboth, that is, room enough, when the Gospel is embraced amongst the Gentiles.

And he went from thence to Beersheba, where the Lord again appeared unto him, and there he built an Altar, and called upon the Lord, and pitched his Tent there, and there his Servants digged a well.

To Beersheba