An Exposition of Genesis

CHAP. XVII.

In this chapter after thirteen years silence of God to Abram, (for we have no apparition of God unto him recorded after the birth of Ishmael unto this time) we have here the history of the Church revived and continued in the 99 ^th year of Abram.

The general heads of this chapter are two.

1. God's apparition to Abram, with it's concomitants, from ver. 1. to 27.

2. Abram's obedience to God's will revealed. ver. 23. to 27.

In the former we have these effects of God's appearing. (1) The renewing of God's covenant to him. ver. 1. to 8. (2) The addition of seal thereunto. ver. 9. to 14. (3) The special promise about Sarai's Isaac, ver. 15. to ver. 22.

Within the compass of the first we have to note. (1) A general intimation of God's appearance and the scope of it, ver. 1.2. (2) Abram's reception of this discovery. ver. 3. (3) A more special revelation of the covenant to him in the particulars of it. ver. 3. to 8.

First, the general expression of God's appearance and covenant is in ver. 1. 2. wherein occur,

1. The time recorded, thus.

And Abram was the son of ninety year & nine years. So the letter, Hebr. so the Chaldee. — And Abram was of ninety nine years. Sept. He was then entering into that year of his age, which is not noted in vain by the Spirit, but it showeth God's visible discoveries were not every days work unto his Saints, but at his own pleasure, and upon solemn occasion; and not without an hint of rebuking Abram's haste, to have the promised seed in a way of his own: sure it is, God exercizeth his faith and patience 14 years longer, before the seed is born, which God promised.

2. The apparition expressed, — And Jehovah was seen to Abram. so the Sept. — The Lord appeared, Calde. That is probably, in a visible shape of a man, as also afterward he did. Chap. 18. this was the fifth eminent appearance of God unto him:

3. The revelation of his will made upon this appearance — And God said unto him; The word which here he giveth him is threefold in form of speech, (1) narrative, 〈 in non-Latin alphabet 〉 I am God almighty or all-sufficient. — I am thy God, Sept. — Cald. as Hebr:

It is conceived to be a promise, and so it may, but the form of speech is only declarative, where may be noted. (1) What God declareth; and that is the attribute of his power or all sufficiency, to perform in another way his promise made, though as yet it was not done; neither was it God's will to do it, as yet, to the uttermost. So God best interprets himself unto Moses, I appeared to Abram El-schaddai a God able to do what I promised; but not Jehovah to put in present being then, what I was able to do. Exod. 6.3. So that this attribute was most fit for Abram; he contenting himself with Ishmael as the promised seed, and looking upon himself and Sarai, as dead to generation at this time; now therefore God makes himself known a mighty God, an almighty one and all-sufficient; to whom nothing was impossible to bring about his own promise. This supported Abram's faith. Rom. 4.20. Isai. 13.6. Nothing stands before him. (2) To whom this was declared; and that is to Abram, content enough as it seemeth, with the Son of the bondwoman, not seeing thorough the promise, but crying to earnestly for the promised seed as before: yet ready to believe what God should reveal unto him. (3) Why God declareth himself thus: surely it was most suitable to overcome the present difficulties incountring Abram's faith; for nothing but impossibilities appeared unto him to have a seed out of a dead body and dead womb. But seeing El-schaddai by faith, against hope he believed in hope. Rom. 4.18. (2) Preceptive, or mandatory, which enjoineth. 1. Exactness of walking, — Walk in my sight, or before me, the Septuag. read, be pleasing before me, the Chaldee, Serve thou before me. Two terms are significant here. 1. That which note's the matter or duty enjoined, Walking, pleasing, and serving, as translated, which indeed carry in them the whole work of faith, love, and obedience to God in all things commanded by him. 2. The form, before me as I looking on. 2. Pureness of being, — And thou shalt be perfect — and be blameless; Sept. — be perfect, Cald. This notes the very form of life and working required, which is as some read perfection, others integrity, and others sincerity in being, professing, and working towards God. So that a pure, blameless, sincere frame of Spirit is all here required; and not perfection of degree's of grace not here attainable. ver. 1.

(3) Promissory, which is thus expressed ver. 2. — And I will give my Covenant between me, and between thee, and I will multiply thee in exceeding exceedingly. — And I will put my Covenant, &c. and I will multiply thee vehemently. Septu. — Between my word and between thee, and I will multiply thee vehemently vehemently. Cald. In which general discovery note.

1. The connection of the promise is observable which knits it to the forgoing command. 2. The promiser, I, El-schaddai, I am not only almighty but I will show it. 3. The matter promised, in two expressions. (1) I will give my Covenant, viz. That made before, Chap. 5.18. Which is mainly the Covenant of grace and afterward is more distinctly delivered. (2) I will multiply thee abundantly, abundantly, which is annexed unto the Covenant of grace, and is the answerable effect of the former attribute, which nothing else but almightiness can do, to give such an inumerable seed; so vehemently vehemently multiplied out of dead bodies, as before it was spoken, as the stars or dust. ver. 2.

These truth's may be learned from the premises.
• D. 1. Mans haste to get God's promise in his own way may meet with God's delays.
• D. 2. God stajeth his fulfilling promises until the time may most suit his glory.
• D. 3. God's extraordinary discoveries are more rare and unfrequent; not every day.
• D. 4. God doth appear at last to perform his promise, when perhaps his servants look not for it.
• D. 5. Jehovah declares himself in the forlorn conditions of his servants God almighty, that we might live upon him.
• D. 6. God's almightiness doth challenge exactness of faith, love, and obedience, in his people's walking with him.
• D. 7. Sincerity of being crowneth all walking with God, and so is commanded by him. Ver. 1.
• D. 8. The almighty God, in a way of sincere walking before him will make good his Covenant to his Saints.
• D. 9. Excessive multiplication of the Churches seed is annexed to God's Covenant with Abram. Ver. 2.

(2) The next particular in the first head is Abraham's reception and entertainment of this God's discovery, as it is expressed in the beginning of ver. 3. And Abram fell upon his face.

His posture only is here noted as a symbol of his stipulation unto God upon this appearance unto him. It is no less than prostration which is here expressed; Worship of God appearing is surely the meaning of it. (1) In an awful fear of that Majesty visible. Dan. 8.17. (2) In an obediential restipulation, yielding to God's command and waiting for his promise. (3) In a grateful worshipping of God who came now to awaken him, for a new and better reception of his Covenant and promise than before; hereby expressing his faith and thankfulness, honoring God.

Note from it.
• D. 1. God's gracious appearances in his Covenant to his Saints are humbling discoveries to them.
• D. 2. Saints humbly submit to all God's will discovered in his vision to them.
• D. 3. Saints humbly Worship and honor God in the revelation of his Covenant of love to them. Ver. 3.

(3) Now followeth a more distinct relation of God's Covenant unto him, wherein we have, (1) The revealer, thus described — And Elohim spake with him, in saying, ver. 3. The same God almighty who appeared to him, of whose word there could be no doubt. (2) The matter revealed, which is his Covenant, and this in two special parts of it is made known.

1. In that which concern's Abram by himself, ver. 4.5.6.

2. In that which concern's Abram and his seed jointly; ver. 7.8.

In the first of these we have to consider.

(1) The singling out of the Covenant maker, I, behold my Covenant, — And behold my Covenant. Sept. — Behold I have made my Covenant. Cald. Two special heads of comfort doth God hold out.

1. Himself. I. It is I. Abram, be not afraid, behold me God almighty, able to support This Abram needed, when he fell upon his face with some consternation at the appearance of God.

2. His Covenant, behold my Covenant; that is his former promise solemnly confirmed, let this discovery yet uphold thee.

(2) The specifying of the confederate peculiar in this Covenant, it is with thee — Sept. and Cald. same, that is, to Abram eminently and by himself.

(3) The special matter of the Covenant here made unto him. In general it was, that however now he might conceive himself very unlikely to have anymore but one Ishmael, yet God Covenants with him as to that matter, that he should be the Father of many nations.

Wherein we have to note.

(1) The promise itself; And thou shalt be for a Father of multitudes of nations — Ver. 4. This according to the mind of God's Spirit is rendered, 1. To the letter, concerning the natural seed of Abram, and so he was a Father or fountain of a numerous seed, Ishmaelites, Kethureans, Israelites, &c. 2. To the spiritual application of this, and so it notes the seed of the Church, as well to be adopted to Abram, as such who did arise out of his loins. And this way the Spirit carrieth it. Rom. 4.16.17. Rom. 11.17. Gal. 3.7. And this doubtless by the Spirits interpretation is the main good promised to Abram to be the Father of the faithful, or of the multitude of believing nations; such as make up the Church of God. Therefore the expression for a Father in the original serves fitly here; though Abram was not the natural Father of them, yet he was by God's Covenant, as, or for a Father to them, who were gathered to his faith; and his name to be named upon them, as Abram's children. 1. The relation promised, a Father. 2. The correlate, of nations, not only worldly but spiritual. 3. The extent of this correlate multitudes, no small number, but all the Church which spread into nations, groweth to multitudes.

(2) A special sign or token of this privilege in the change of his name. Ver. 5.

Wherein occur.

1. The actual change of his name, And thy name shall not be called farther, Abram, but thy name shall be Abraham. — Sept. and Cald. same. This is the first name we read of changed by God and doubtless as an act of grace, though sometime it is as a token of wrath and judgment. Wherein we have to observe, 1. Somthing denied, as derogatory to him, Thy name shall not anymore be called Abram, that is, an high Father, or Abram alone without children. 2. Somthing affirmed, thy name shall be Abraham, that is, thou shalt be called and so surely be Abram or an high Father with a multitude of children. H. Is the first letter of 〈 in non-Latin alphabet 〉 a multitude, and put for it, though abbreviated for better pronounciation, which otherwise should be Abrahamon: wherein may be observed, (1) A period put to Abram's orbity, or childlesness. (2) A beginning of Abraham's fruitfulness. (3) A special token of it in his name, which might still put him in remembrance of it.

(2) A special reason of this token expressed, Because I have given thee the Father of the multitude of nations — 〈 in non-Latin alphabet 〉 . I have set or made thee, Sept. — Cald. same. Herein note 1. The author of this constitution, God almighty, 1. 2. The constitution itself which carrieth in, it, (1) Reality of effect, it is set and done (2) Freeness, it is given, (3) Stability, it is without repentance, 3. The privilege of constitution, a Fater of multitude of nations; according as was expressed before, so that God's change of name here carrieth in it a real effect; and not only made a new addition to him at circumcision, as is conceived by some.

Thirdly. A confirmation of the same Covenant, by doubling and trebling it. Ver. 6. Three expressions are added.

1. And I will make thee to be fruitful in abundance, abundantly. — And I will increase thee mightily. Sept. — I will multiply thee very much, very much. Chaldee.

(1) The privilege promised is the same, fruitfulness or multiplication of seed unto him by God. (2) The extent of it, which is to the utmost multitude, therefore so doubly expressed.

2. And I will give thee for nations — And I will set thee. Septua. and Cald. That is to become nations or that nations should be of thee; The certainty, freeness, and greatness of this privilege, is here again repeated.

3. And kings shall go out from thee — And kings of nations shall be of thee. Sept. — And kings who shall rule over people, &c. Cald. In this the dignity of his seed, as well as the multitude and reality is signified; the truth of which was accomplished. 1. In the letter, as in the kings of several nations from Ishmael, Esau, &c. and the kings of Israel and Judah. 2. In the spiritual application, Christ the eminent king was to come from him, whose day he saw. All this properly belongs to Abraham to be the Father of these.

Note from it.
• D. 1. The almighty God speaks kindly to his humbled Worshippers.
• D. 2. God almighty holds out himself a support to dejected souls.
• D. 3. God almighty makes out himself in his Covenant unto his humbled prostrate souls.
• D. 4. Temporal and spiritual paternity doth God give in his Covenant to barren Abram.
• D. 5. Multitude of nations are the promised seed of Abram, both in the flesh, and in the Spirit.
• D. 6. As Abram was a Father properly to his natural seed, so he is a Father to adopted nations. Ver. 4.
• D. 7. There is a time of God's putting an end unto Abram's and his Churches barrenness.
• D. 8. God almighty changeth the name of the solitary into multitudes of children.
• D. 9. God makes real to his people what he name's on them.
• D. 10. God freely give's Abraham the Father of his multiplied people, and them children unto him. V. 5.
• D. 11. Repeated promises from God to his, are strong obligations for duty from them to God.
• D. 12. God is firmly engaged for Abraham's and the Churches exceeding fruitfulness; he will fructify them vehemently, vehemently.
• D. 13. God giveth Abraham to the nations, as well as to his natural seed, to be their Father.
• D. 14. A royal seed is the Church from Abraham, especially in the king Christ.
• D. 15. God's Covenant to Abraham carrieth in it political order. Ver. 6. Kings as well as people shall come out of him.

2. The next part of the Covenant concerns Abraham and his seed together: as expressed, ver. 7.8. Wherein we have to consider these particulars. (1) The Coven • nt-maker, the same El-Schaddai, (2) The Covenant-making thus expessed.

And I have made to stand my Covenant. It is in time past, though the matter requireth it to be read in future, being of things not yet accomplished. So the Sept. 〈 in non-Latin alphabet 〉 , — I will establish, and so the Chaldee.

The making of it here is not only by gift, but by establishment; I will make my Covenant to arise against anything that may hurt thee, and it shall not fall. (3) The Covenantees or confederates.

Between me and between thee, &c. 1. The parties confederate are Abraham and his seed. 2. The succession of them in their generations. The Sept. readeth so, but the Cald. reads, Between my word, and between thee, and between thy sons, &c. This is conceived to be the name of the son of God; but the parties here are God, and Abraham with his seed,

Quest. What is meant by this seed?

Answ. All Abraham's children natural in the line of Isaac and Jacob, together with all afterward under Christ engrafted, and taken under his name. Of which the Apostle maketh two sorts.

1. The true seed of promise such as Isaac was. 2. The children of the flesh, such as were not the true Israel, to whom yet did appertain the external adoption, &c. Rom. 9. ver. 3. to 9. Which several seeds are reckoned under the Gospel as well as before, and under the Law. Both must be comprehended in Abraham's seed.

(4) The Covenant itself, of which are two parts expressed.

1. Principal and Spiritual, — For an everlasting Covenant to be unto thee for Elohim, and to thy seed after thee. — To be thy God and thy seed after thee. Sept. — To thy sons. Cald. Which properly is the promise of adoption of Abraham and his seed out of the world to become a peculiar people unto God amongst whom he was resolved especially to place his Name.

Herein is by Covenant granted. 1. Special relation, that El-schaddaj. (though he be God of heaven and earth), yet now will become more peculiarly by grace the God of Abraham, Isaac, Jacob and Israel: So to be a God to thee, and to be thy God is all one. Now this was twofold according to the double seed. 1. External to those who were the seed in the flesh which had it's mortal ever. Rom. 9.4. 2. Internal which was to the true seed of promise, and to them was it an everlasting name indeed. Isai. 56.5. 2. Special communication unto his covenanted ones. I will be for a mighty to thee and to thy seed. And that two ways. 1. By outward common salvation, and Church communion in externals, unto all the seed of Abraham; so they were all called the sons and children of the Kingdom, to whom the Law was given, and the service, &c. Rom. 9.4. 2. By inward and special salvation, and spiritual communion in all saving graces, Righteousness, Holines in truth, &c. So the force of this expression is, I will be to thee for a Mighty God, as if he had said, Whatever I am, or have, or can do, I will be all that to thee and to thy seed. Almighty Righteousness, Life and Salvation. To be for a God, is the highest expression to set forth the communication of all good; what can there be that is not in God? Truly therefore are they blessed whose God is Jehovah. Psalm 144.15. 3. Special duration, for an everlasting Covenant, which according to the parts of it, and subjects concerned in it must admit a double sense. (1) Of outward adoption, and good vouchsafed to the seed of the flesh, it was a Covenant for their ever, that is so long as the carnal Israel should continue in their Church state, which was unto Christ, then the children of the Kingdom were cast out. Math. 8.11, 12. It was therefore but a bounded ever, as the Law of Ordinances had, that is so long as the subjects did continue: So what is for a man's life, we say he hath it forever; it is indeed his ever. (2) Of inward adoption and grace vouchsafed to the true seed, and this is everlasting truly, that shall never end, as they are God's seed established forever. Ver. 7.

2. Additional, consisting of some external advantages; wherein also we have to consider.

(1) The external good by Covenant bequeathed, where note, 1. The freeness of the Dover, — And I have given, read in future, because yet to come, but very certain, and therefore expressed in time past. — I will give, Sept. and Cald. 2. The subjects to whom, Abraham and his seed both of flesh and promise; both enjoy this portion, — 3. The matter of the gift expressed (1) By Abraham's travels, — The land of thy travels, pilgrimage and peregrinations. — which thou inhabitest, Sept. That should be his for rest. This was a type of Heaven unto which Abraham and his true seed should come. (2) By its name and extent, — Even all the land of Canaan; the bounds whereof were described before. Chap. 15. 4. The use or end of it, for a Possession everlasting, that is a quiet habitation, wherein they might walk with God, and serve him, and that forever; even unto Christ: when the partition wall was to go down, and Abraham to become indeed the Father of all Nations.

12) The relation-promise repeated, — And I will be to them for a Mighty God, this beareth the same meaning as before expressed.

And all together teacheth us.
• D. 1. God's Covenant with Abraham is a standing Covenant, it riseth, but falleth not.
• D. 2. The same Covenant which maketh Abraham the Father, maketh the Church his seed.
• D. 3. Abraham and his seed are the only confederates with God in his Covenant to his Church.
• D. 4. All the seed of Abraham after the flesh and after the promise have their respective places in the Covenant of God.
• D. 5. Abraham's seed in successive generations are all in Covenant with God.
• D. 6. The Almighty God hath given himself to Abraham, and all his seed in special relation to be their God. To carnal, outwardly: To spiritual, inwardly.
• D. 7. God Almighty hath given himself to be for a God to Abraham and his seed. Common good to carnal, and special good to spiritual seed. All that God is, hath, or can do, to bring to Glory.
• D. 8. God's Covenant is everlasting; of outward privilege to the Jews ever, and of inward to the children of promise absolutely forever. Ver. 7.
• D. 9. God's Covenant of Grace hath the promise of outward comforts additional to it.
• D. 10. The place of the Churches Pilgrimage, God can give to be the place of their rest.
• D. 11. God's Covenant for a time confined his Church within the bounds of Canaan.
• D. 12. The Churches station and possession there, was for a limited ever.
• D. 13. The Almighty was Israel's God in that place eminently known.
• D. 14. God will much more own his true seed in Heaven forever. V. 8.

2. The next special head in the first general of this Chapter is, the addition of a new seal unto the former Covenant.

Where about we have to observe.

• 1. The prescription of it, Ver. 9.
• 2. The description of it, Ver. 10, 11.
• 3. The subject of it with it's time stated, Ver. 12, 13.
• 4. The pressing motive to observation, Ver. 14.

(1) In the prescription of this sacramental seal, Ver. 9. we have to note, 1. The connection of this institution with the former giving of his Covenant, I will be a God to thee and thine, and will do you good in this land, and moreover thou shalt have this token of my Covenant; styled Covenant here, according to the use of God's expression. 2. The authority prescribing, And Elohim said unto Abraham; the same God almighty who gave the Covenant, institutes this seal. 3. The subject of this prescription, Abraham and his seed, in their successive generations; as before. 4. The matter prescribed, — And thou shalt keep my Covenant. 1. The act is conscientious observation, or use of it. 〈 in non-Latin alphabet 〉 . Sept. 2. The object is God's Covenant, that is, the token or seal of his Covenant, called God's eminently both in respect of original, and authority, and end, whereunto it is intended.

(2) In the description of this token of God's Covenant are delivered, Ver. 10. 1. A peculiar assertion of that which was prescribed, — This is my Covenant which ye shall keep. viz. Circumcision following.

Quest. But was not that the Covenant, I will be a God &c. Ver. 7.

Answ. Yea surely, therefore where God calleth Circumcision his Covenant, it must be understood figuratively, that is, This Circumcision is the seal of my Covenant which I have made and it shall be in your flesh; so that it is usual in sacramental expressions to attribute the thing unto the sign.

Or else to this purpose, This is my additional Ordinance to my Covenant, which ye shall observe toward me in your generations; that ye shall have a sign of my Covenant in your flesh. — Between my word and you. Cald. 2. A full expression of the Ordinance itself commanded.

That all males with you be circumcised; — Every male shall be circumcised, Sept. — In which proposition are observable. 1. The subject on whom this ordinance was imposed, Every male, for none else could be capable of it. 2. The sign itself ordained, Circumcision, ye shall be circumcised: the nature whereof is afterward described. 3. The limitation of it, only among you, or for you, or with you this shall be done. It was enough for them all in Abraham's family the Church, for God's appointed time, that the males were circumcised; for the females were included in them; and the Covenant of promise was no less to them. 3. A special description of this Circumcision. — And ye shall circumcise the flesh of your foreskin. — And ye shall be circumcised in the flesh of your foreskin. Sept. and Cald. the same with Hebr. Wherein occur. 1. The agents, ye • . That is Abraham first, and so after parents, and others deputed by God for that work. 2. The act, Circumcise, or cut of round. 3. The object, the flesh of the foreskin, called 〈 in non-Latin alphabet 〉 . by naturallists, whence is thought, praeputium is made, with some change of letter. The Greek 〈 in non-Latin alphabet 〉 notes the top of the flesh which covers all the genital member. Why God should put the sign of his Covenant upon such a place? Though blasphemous wretches have derided it, yet surely it was his will, thought most fit by him, and for holy ends as by Moses and the Prophets is made apparent. 4. A special use or end of this ordinance, — And it shall be for a sign of Covenant between me and between you. — So Sept. — between my word and you. Cald. Here we have the plain interpretation of the former proposition. Circumcision is the Covenant, that is the token and seal of it, and of righteousness by it. Rom. 4.11. Now under this expression of a sign or token sacramental, are carried. (First) Signification; it was a sign to betoken something. (1) Pollution of Nature, in all before Circumcision. (2) Distinction of the Church from the people of the world. (3) Abolition of the body of the sins of the flesh. Therefore though Circumcision be enjoined upon one member, yet is virtually upon all: as we read of the Circumcision of the Ear, the Lips, and Heart. Exod. 6.30. Jer. 6.10. Isai. 6.10. Deut. 10.16. Chap. 30. ver. 6. Col. 2.11. (4) Collation of the promise, of the Almighty being their God who were circumcised. (5) Restipulation of man's faith and obedience unto God to walk before him, and to be upright. (6) Confession of faith in the promised seed to come, in whom this Circumcision should be finished. (Secondly) Application of all the benefits of this Covenant unto the Circumcised. (Thirdly) Obsignation of the whole Covenant, and all the benefits of the same unto the Soul. Rom. 4, 11. Thus far from what is here prescribed and described unto us.

These observations may be noted.
• D. 1. God Almighty think's fit to annex visible seals to his Covenant, for his Churches edifying.
• D. 2. God's Authority enjoineth such as be in Covenant, to receive the visible seals thereof.
• D. 3. The carnal seed of Abraham (as well as true) are in God's account subjects fit for outward Covenant seals. Ver. 9.
• D. 4. The very Covenant of grace and the good of it are attributed to the external pledges of the same.
• D. 5. A conscientious observation doth God require of the ordinance, for the participation of the Covenant blessing.
• D. 6. Circumcision of all the males in Abraham's family was God's sealing ordinance to them for the time appointed. Ver. 10.
• D. 7. The cutting of the flesh of the fore-skin is that Circumcision first appointed by God.
• D. 8. God's Ordinance of Circumcision is the very sign and seal of the Covenant of grace; confirming God's promise to man, and engaging man's duty unto God, in mortification of the flesh, and walking in the Spirit perfectly before him. Ver. 11.

3. The subject of this seal with its stated time of administration, Ver. 12, 13. is to be scanned.

Herein these particulars occur.

1. The subject of this sign described by these characters.

(1) Of Age, as recorded Ver. 12. — And the son of eight days shall be Circumcised for • ou, or with you. — And a child of 8 days — Sept. — Cald. reads as He • r. The plain sense is that the child having reached the eight day, and not before, was to be Circumcised, so it was exactly observed to the last, when the Ordinance could be administereth. So John the Baptist was Circumcised, and Christ also upon the eight day. Lu • k. 1.50. Chap. 2.21,

Quest. But why was the eight day the specifying time of the ripeness of the subject for this seal?

Answ. 1. This being positive, depends only upon God's will, which is a full reason of it; as here he expressly commandeth it. 2. Somthing of natural consideration did also concur as reason, That the child might have more strength to bear so severe a Sacrament. 3. Somthing of legal signification is also hinted, as some space for the mothers cleansing and sitting her to bear, as well as disposing the child which was accounted as in it's bloods until the eighth-day; which Law also concerned the beasts which were to be sacrificed to God. Levite. 12.2, 3. Chap 22, 27. Other mysterious conjectures the Jews make, as that a Sabbath might pass over them to sanctify them, as there must be one Sabbath in eight days. But Scripture hints no such thing.

Quest. Was it always then administered at that time? Or was it unlawful to Circumcise at other times? This is certain,

Answ. 1. Sooner they might not Circumcise any. 2. In some cases of such impediments as were allowed, it was not unlawful to defer it; as in case of the child's weakness, and in their troublesome motions in the wilderness. Josh. 5.6, 7. But otherwise; no reasonable let withstanding, they were to Circumcise though the day fell out on the Sabbath. Joh. 7.22.

(2) Of Sexe, — Every male in your generations. 1. The subject is Males, only who were capable of it. 2. The succession, these in their generations.

(3) Of Condition, in respect of outward state; so the males are here discovered to be of two sorts. 1. Natural, as his own seed successively springing from him. 2. Ascititious, such as he took besides these into his family, and they were also of two kinds. 1. — The birth of the house, or the son of the house, He that is born in the house, — The house-born of thy house, so the Sept. Which doubtless note's such servants as were borne of servants in his house. 2. Such as were — The acquisition of silver, that is, servants bought into his family at any price, — 〈 in non-Latin alphabet 〉 . Sept. Three notes are of this. (1) He was a purchase by money, or price of any kind. (2) He was a stranger, — Heb. Of every son of a stranger, so that others besides Abraham's natural children might be admitted. (3) He was none of Abraham's natural of-spring. He who is not of thy seed. — So that this is punctually noted; that this subject was not of Abraham's flesh and blood: and therefore neither Covenant nor seal were bound thereunto. — Sept. and Cald. the same. V. 12.

2. The necessity of the ordinance enjoined upon this.

By circumcising he shall be circumcised, so Sept, and Cald. Which doubled phrase noteth. 1. The thoroughnes of the work, 2. The necessity of it, both in respect of the nature, and time of the duty. It must be even so in every circumstance as God hath commanded: only mercy reserved which God will have rather then sacrifice upon the weak and such as were not able to bear it.

3. The end of this covenant seal repeated.

And my covenant shall be in your flesh for an everlasting covenant. — So also read's the Sept. and Cald. Wherein are these terms. (1) The subject of whom it is spoken, Covenant, that is metonymically taken for the sign or seal of God's Covenant, this token of my Covenant, circumcision, now enjoined. (2) The attribute, wherein is affirmed. 1. The use of it, a sign or seal of covenant it shall be; intended in that expression for a covenant. 2: The subject in which it shall appear, in your flesh, or circumcised part. (3) The duration, forever, which applied unto the outward sign must needs signify a limited ever, to those generations, until Christ, and no longer. Some queries would be answered here about.

Quest. 1. Whether it be the same Covenant here to Abraham, as it is to us under the Gospel in Christ?

Answ. It is wholly the same 1. In its principle. 2. In its matter and substance, 3. In its end; so the Spirit affirmeth. Gal. 3.6.7.8.9.29. Only in respect of external adjuncts of signs and administration it is not the same.

Quest. 2. Doth this covenant concern such kind of persons now under Christ as it did, when given to Abraham?

Answ. Yea altogether, both for sex, and age, and condition; neither is there a title from Christ excluding any: but express reception even of infants, as members of the Kingdom of God. Mark. 10.14.

Quest. 3. Is the same Covenant capable of variety of outward signs, or seals?

Answ. Yea surely, for so God from Adam after he had revealed the same covenant in the seed of the woman, gave visible sacrifices, wherein something was sacramental; after that, to Noah he gave the Ark & rainbow, signs of the same; after this, circumcision, and the passover to Abraham and Moses; and after all, baptism and the Lord's supper to us in Christ.

Quest. 4. Doth baptism succeed and come in the place of circumcision?

Answ. Yea, the Apostle speaks plainly to it. Col. 2.11.12. — Besides, circumcision being ended, baptism now serveth to the very same ends; to seal the covenant of grace, to initiate into the Church, to engage souls to faith and obedience; in all which it is a like figure unto circumcision.

Quest. 5. Is not the subject of this seal changed?

Answ. No: for as in the first gathering of the Church into Abraham's family, old and young were circumcised in their respective ways, so in the bringing in of nations to the faith of Abraham in Christ, the elder believing and confessing are to be baptized and all their little ones together with them; for the covenant takes them in all. Acts. 2.39.

Quest. 6. Is the time then of the eighth day binding for baptism as for circumcision?

Answ. No: For the time was but a circumstance belonging unto that ordinance, and upon special reason both in respect of God and the creature; which being taken away, and an easier burden laid on all sexes by Christ, no reason can tie it unto the same time.

Quest. 7. What necessity was there for this ordinance to be administered at such a time?

Answ. 1. No absolute necessity but conditional so far as it was possible at such a time. 2. The necessity was of precept, for our obedience, not of means to our salvation.

Hence learn we.
• D. 1. God's Covenant of grace unto Abraham did take in infants, who were sealed also.
• D. 2 God's wisdom and mercy pointed out a set time for infants admission into his Church by circumcision.
• D. 3. God's seal of his Covenant in circumcision, as it was sharper, so it was straiter, only to males.
• D. 4. God in building the partition between his Church and the world, left some gap for strangers to enter by.
• D. 5. Abraham's charge was to bring his servants to God's covenant and ordinances, as well as come himself. V. 12.
• D. 6. God by his command hath laid a necessity on his of receiving his seals as his covenant,
• D. 7. God's will is to set some visible token of his spiritual covenant in the flesh of his.
• D. 8. Such seals God hath made everlasting tokens of his covenant, circumcision to Jews, baptism to Christians; which must require everlasting obedience.

(4) The last particular in the second general followeth, viz. The motive pressing Abraham and his seed unto the former duty, which is the danger of neglect, expressed in the 14 ^th Ver. In sum, he commands obedience unto his Ordinance, under a most severe penalty that should be inflicted upon the offenders. Wherein these terms are considerable. 1. The subject of the penalty punctually described, — And the uncircumcised, or covered, manchild or male, who shall not circumcise the flesh of his foreskin. — Cald. same; — Sept. add, in the eighth day. In which description, (1) The Sexe is mentioned, the male, but no age as the Septuagint expresseth of the eighth day; for surely God would lay no such Law nor penalty upon that age. The male therefore intended here, is he that was grown up to know the will of God, who was bound, if his parents did neglect it, to be obedient unto God himself; such is the subject threatened. (2) The condition of him as threatened, uncircumcised, or having the flesh of his foreskin abiding, and covering him; and he soe continuing. (3) The aggravation of it, who shall not circumcise, the flesh of his forskin, the active reading of this passage is to the letter and more easy to be understood than the passive. As it is read, whose flesh of his foreskin is not circumcised; or in whose flesh the foreskin is not circumcised; this seems to cast the sentence upon poor infants who are not circumcised: so many ancients have erred, and others with them laying this severe sentence where God did not lay it. But this being read actively, who shall not circumcise, &c, note's a willful neglect or contempt of this ordinance when men come to knowledge, and then should submit themselves to this command of God; he that shall refuse, neglect or contemn this ordinance when he should subject himself thereunto is the person under penalty. 2. The sentence of penalty itself.

Even that soul shall be cut of from its people. — Sept. That soul shall be destroyed and blotted out from it's stock. — Cald. even that man shall perish from his people (1) The subject is here again repeated that soul, i. e. The uncircumcised man, that shall neglect and despise it. (2) The sentence expressed, shall be c •• of from his people, his stock or kindred. 1. The term from whence he must be taken, is his people; which may be meant either politically, from the people of the same state, or ecclesiastically, from the people of the same Church, 2. The penalty, to be cut of from them, which carrieth.

1. Somtimes death by the Magistrate, Exod. 31.14. 2. Somtimes excommunication from the Church, Exod. 12. v. 15. 3. Somtimes destruction from God, which might be by temporal and eternal death. Lev. 22.3. Upon this account Moses was like to be killed, Ex. 4.24.

3. The reason of this sentence thus recorded — He hath broken my Covenant — Sept. for he hath dissipated my Covenant — Cald. he hath made void my Covenant. The reason of the former sentence is the greatness of the sin, expressed here by the breach of God's Covenant. 1. The object violated, is God's Covenant, wherein he promised to become a God unto poor souls; now in the neglect and contempt of this sign in the flesh the very Covenant and God himself is despised; they are all united, one cannot be wronged without the other. 2. The act adds to the sin, (1) In the nature of it, it is a violent breaking, tearing, frustrating God's promise or Covenant; so the word carrieth in it. (2) In the willfulness of it, so he doth, and will do, who doth not submit to God's ordinance; God himself, his Covenant and seal are trampled upon by the uncircumcised soul, therefore it must be cut of. It is queried here.

Quest. 1. Whether everyone that was uncircumcised, and so lived and died was cut of from God, or no?

Ans. 1. If it be meant of uncircumcision plainly in the flesh, which was not executed in time as required, the omission lying on necessity, this did not cut of from God; otherwise those who died in the wilderness perished, which were many who had neither time, place, nor ability to subject themselves to this ordinance.

2. suppose it in some that did neglect to observe this Sacrament. The sentence however did not exclude repentances. Every threatening of judgment hath this in the bowels of it unless they repent. Christ grants this. Luke. 13.3.5.

Quest. 2. Is the same penalty upon neglect & contempt of the Covenant-seals now?

Answ. No less; but rather more, upon them that reject the counsel of God in Baptism; and spill the Lord's blood at his supper. Luke. 7.30. 1 Cor. 11.27.29.

Learn hence.
• D. 1. Threatenings are God's own way to press on duties on his own.
• D. 2. Wilful neglect or contempt of Covenant-signs is grievous sin.
• D. 3. Cutting of from the Church, and living, by death temporal and eternal, is the reward of such contempt.
• D. 4. Be Covenant seals never so mean in themselves, yet God himself, and his Covenant of life are rejected in them. Ver. 14.

Thirdly. The third particular head is God's special discovery of the promised seed to come of Sarai, wherein, 1. God's revelation of his will concerning Sarai, ver. 15.16. 2. Abraham's reply to God, ver. 17.18. 3. God's answer to Abraham, ver. 19.20.21.22.

(1) In God's gracious dignation unto Sarai, we have, 1. His will revealed concerning the change of her name, ver. 15. wherein, 1. The revealer, thus described.

And Elohim said to Abraham. 1. The term of connection some read, by a word of order, afterward; some by way of addition, furthermore, besides; also; others only by a copulative, and. All note, that the revelation following is annexed to the duty required before. 2. The revealer is Elohim, God almighty, who was able to do it. 3. The revelation is in plain terms, he spake it. 4. The subject of reception Abraham God's friend. 2. The matter here revealed, which was a privilege personally concerning Sarai, and implicitly the whole Church of God, and it is contained in God's charge concerning the change of her name, expressed, 1. negatively, — Sarai thy wife, thou shalt not call her name Sarai — Cald. the same — Sept. Sara thy wife, her name shall not be called anymore Sara. In which negation. 1. The authority is divine. 2. The thing denied, is not as a matter unlawful, to use the name, but a putting of an end unto her barren condition now at her 90 ^th year. The name therefore imports in it the matter denied; the name Sarai signifieth my lady or princesse, which was but singular and limited, and in the denial of this is the taking away of her limited preeminence over one family only, and her long continued barrenness. 2. Affirmatively in what should succeed it — For Sarah is her name — Cald. same, — Sept. thus, but Sarra shall be her name; as the Apostles also read, the Greeks wanting an h at the end of words do supply it by double r. In which assertion, 1. The authority imposing is the same, the almighty God. 2. The name imposed is with the change of i, into h, Sarah, which letter was added to her husbands name before, as being the first letter of Hamon a multitude; noting him to be the high Father of multitudes, and so here it is put to her name, noting her also a princess or lady of multitudes issuing from her own body. So that here is asserted under this name that exceeding fruitfulness of the barren which did not bear, that for her great issue is made a type of Jerusalem above, the mother of us all. 2. The reason of God's will for this change, is given in the 16 ^th ver. Which in general is God's promise of bl • ssing her, signified in her name, which blessing as expressed, is twofold, 1. Immediate, upon her own body, thus recorded, and I am blissing her, and also I have given thee, &c. Cald. same, — Sept. And I will give thee a son of her, & I will belss him, — Which last clause is not in the Hebrew, in which promise may be noted, (1) The doner, God. The same Elohim as before, able to effect what he promiseth. 2. The good promised to be bestowed on her by him, expressed generally. 1. Ablessing. 2. The kind of blessing, a son, even the promised seed. Chap. 15. ver. 4. (3) The certainty, I have given, he speak's of what was to come as past, so we read I will give. (4) The subject to whom, Abraham. (5) The person from whom the son was to issue. Sarah his own wife, from her. This is the first place where express mention is made of the mother of the promised seed; though no doubt but God always intended this by his own wife, which he easily might have understood; therefore here is a secret hint of reproof both to him and her for taking Hagar to help in this work; it was their weakness to make such haste, therefore God makes them stay 15 years more, and then glorifieth his power, when they expected it not. 2. The mediate blessing which she should have by the seed born of her, and I am blessing her, and she shall be for nations, and Kings of people shall be of her. — Cald. Kings who shall reign over people's, &c. — Sept. thus, And he shall be for nations, and Kings of nations shall be of him. This was true but yet the blessing is here given to Sarah, as the reason of changing her name. Where we have.

(1) The causal good promised as before, I will bl • ss her, not only speak good to her, but effect it. Such is God blessing, doing good to souls.

(2) The effect of this, which was fruitfulness mediate by her own issue to come after. This is set out. 1. In the numerousness of the seed, She shall be for nations, i. e, a mother of them as Abraham the father; not one but many nations; which was true naturally in people, which came from her, but eminently in the access of all nations unto the covenant of grace typified by her, and the true Church of God. 2. In the eminency of her seed. Kings of people should be of her. Which was a royal seed issuing from such a Princesse, and this was acted. (1) Litterally in the Kingdoms from her. (2) Spiritually in the King Christ which was the main seed intended, and all his royal people with him. In him all nations were blessed. He was King of Kings, and Lord of Lord's, and he makes all his Kings and Priests unto God their Father.

Note hence.
• D. 1. God joineth promises to command, and giveth his Church for ordinances, as well as them unto his Church. From the connect.
• D. 2. The almighty God is still revealing words of grace to his Abraham's.
• D. 3. God in his own time can forbid barrenness natural and spiritual.
• D. 4. In forbidding barrenness God maketh abundantly fruitful; as the mother of the faithful so they themselves.
• D. 5. Change of names carrieth real change of natures and conditions with God. Ver. 15.
• D. 6. God blessing is the cause of all fruitfulness, and it is doubled on the Church.
• D. 7. God perform's his promise of seed in a right way, by Sarah, not by Hagar.
• D. 8. All the numbers of the Church, and dignities thereof here, have Sarah their mother, as Abraham their father. Ver. 16.

2. The next particular is Abraham's reply unto God, ver. 17.18.

Wherein these things are observable.

1. His prostration at God's discovery, even as it was ver. 3. recorded.

And Abraham fell upon his face, — Sept. and Cald. the same.

It is a paraphrase of worshipping God, as before expressed. ver. 3. wherein faith, humility, and holy fear are expressed as the necessary attendants on true worship. A real apprehension of God's presence, and due carriage to the same, as well as to the promise made now concerning Sarah, is intimated in this posture; where he layeth his own face to God's foot. 2. His affection toward God's discovery about Sarah's bearing of seed, — And he laughed, this action is but the symbol of his affection, therefore the Chaldee paraphraseth, And he rejoiced; It is controverted something about the meaning of this act.

Q. 1. Whether it were not an effect of unbelief as Sarah's laughing was? Some think so; but yet it is not here reproved as hers was: which evidenceth against it.

Q. 2. Whether it were not a pure effect of faith noting his gladness in the good tidings given him by God? Ans. the Apostle seemeth so to commend the faith of Abraham in this matter, that there was not the least wavering. Rom. 4.19.20. Laughing note's affection as well as scorn. Psalm. 126.7. And so it may be the rejoicing of faith. Christ seemeth to commend it. John. 8.56. which day there, may refer unto this very time, wherein Abraham had the promise of the son of promise of whom according to the flesh our Lord came.

Q. 3. Whether it were not a mixed action, between faith and sense? Which is not hard to grant, so that sense be considered subordinate to faith, guided by it; & so against hope (for there was none in sense) he believed in hope as the Apostle speaketh, Rom. 4.18, 19. The whole carriage of Abraham therefore in this matter is commended by God. His laughing then, though an act of sense, was by way of admiration at the strangeness of this news which God had told him. 3. His meditation or inward reasoning hereupon, (1) The form of it is expressed thus. — And he said in his heart. — And he spake to his mind saying, Sept.

It was an heart-reasoning; thoughts were there tossed up and down but no doubtful ones. Only God's word received by faith puts on serious considerations about his own and wifes condition. (2) The matter of it in two questions.

1. Shall there be born to a son of a hundred year? — shall a son be born to him, &c. Sept.

2. And shall Sarah the daughter of ninety years bring forth? Sept. and Cald. same. (1) The matter of both questions is the same, Whether it were possible that out of a dead womb, and dead body as to generation; a son could now be born? which deadness also might so much the more discourage because it was inflicted on them in youth as well as confirmed by age. (2) The form of the questions, is not of denying such a thing to be, but believing the thing to be possible with God, and admiring that such an event should be now produced upon what was barren from her youth. The phrase of a son of an hundred year, is of one entering into the hundredth year, as Abraham now was. So also a daughter of ninety, notes her entering into the nineteth year; wherein Isaac was born.

4. His supplication, wherein occur to note. 1. The Suppliant, And Abraham said unto God, — This is Abraham who believed the former promise made concerning Sarah. 2. The object petitioned, Elohim, the Almighty God. 3. The form of supplication, he spake by way of prayer. 4. The matter of supplication, — O that Ishmael might live before thee. — Let this Ishmael live before thee, Sept. — I would that Ishmael might stand, or abide before thee; Cald. (1) The subject prayed for; is the son of the flesh, whom perhaps Abraham formerly might suppose to be heir of promise but was the son of the bondwoman. (2) The blessing prayed for was, that he might life. (3) The specification of this life, In the sight of God, which may note both life temporal and aeternal; for in the face or favor of God all life consists. Psal. 39.5. (4) The scope of this petition, not as if he slighted the present promise of a son by Sarah, but in tender desire that his other seed might be under God's blessing also.

Take these Notes from the promises.
• D. 1. God's sweetest discoveries of grace make Saints the more humble. Abraham prostrates himself when God promiseth to bless him.
• D. 2. The Saints face is fittest to meet with God's foot. Greatest prostration to God's condescension is most answerable.
• D. 3. Joy and prostration may meet together towards God. Be humbled and yet laugh.
• D. 4. Faith laugh's for joy in the promise; though sense in unbelief, as Sarah.
• D. 5. The more improbable a promise is in sense, the more joy it works by believing. Ver. 17.
• D. 6. Gracious parents may seek life and blessing for the worst of children.
• D. 7. Good parents may sometimes prefer that which God will have come after. Abraham after the promise begs for Ishmael. Ver. 18.

3. God's answer to Abraham's reply now followeth, Ver. 19.

Wherein are these particulars. 1. His confirmation of the promise to Sarah concerning the seed, — And Elohim said surely Sarah thy wife is bearing, or shall bear to thee a son. — Sept. Behold Sarah thy wife shall bear to thee a son. — Cald. In truth &c. — 1. The form of confirmation — rendered, yea, indeed, truly, in truth; which expression is by way of ratifying his former promise, ver. 16. And an hint to take him of from doting upon Ishmael, as if he should be his only son; as if he should say, I have promised it, and in truth it shall come to pass; it shall not faill. 2. The matter confirmed, that Sarah notwithstanding the deadness of her womb at such an age, shall certainly yet conceive, and bear to Abraham the son of promise; as was before declared, 2. His nomination of the son promised, And thou shalt call his name Jitschak. — Sept. and Cald. to same. Where note. 1. The Imposer, God. 2. The instrument of imposition, Abraham. 3. The imposition, thou shalt call. 4. The name itself, Jitschak, Laughter, or Joy. 5. The reason of this name, Abraham's laughing in faith; and rejoicing in the promised seed, and Christ in him. The Turks glory that Ishmael their father had a better name, God's hearing; but little reason for the name, For joy in God, is as good as God's hearing of man. But we know good names may be cast upon bad men, as here it was; God's Covenant carrieth the blessing to be gloried in, and not a man's name.

3. His Sanction of the Covenant of grace with this son. — And I have made, or will make to stand my Covenant to him for a Covenant of aeternity to his seed after him. — Sept. same. — and to his sons. Cald. Here also occur. 1. The Establisher, God Almighty. 2. The establishment, have made to stand, in time past, to note the certainty of it to come, as if done already. It did stand firm in God's purpose, and it should be no less established to Isaac in God's time. 3. The object or matter established, my Covenant, which doubtless was the whole body of God's promises made yea and Amen in Christ Jesus. 4. The duration of it, for a Covenant of aeternity it should be, which here is to be understood to be endless, for as much as the subject of it is immortal. The Covenant of grace ends not but in the perfection of God's covenanted ones in glory. 5. The subject to whom this establishment was made, Isaac, and his seed, doubtless such as were children of faith both natural and engrafted branches, for so Isaac's as well as Abraham's seed must be reckoned; of him came Christ in whom all God's chosen among the nations are blessed. ver. 19.

4. His dignation unto Ishmael according to Abraham's prayer; whe • ein God vouchsafeth these benefits. 1. Audience, thus expressed, — And for Ishmael, I have heard thee — Sept. Behold I have heard, &c. — Cald. I have rereived thy prayer. That is, God accepted his prayer in part, but not in whole, so far as it seemed good unto him. 2. Beneficence, in these four things granted to Ishmael, 1. In blessing of him, — so Sept. and Cald. Behold I have blessed him, giving portions of outward good. 2. In fructifying, or making him fruitful, And I have made him to increase. So Sept. and Cald. I will increase him; time past is put for the future. 3. In multiplying his fruit, And I have made him to multiply to very much, very much. Sept. and Cald. same. And I will multiply him, that is in his seed, to very much, very much: to a numerous seed. 4. In nobilitating him in the world, Twelve Princes shall he beget and I will give him to be a great Nation, — Sept. Twelve Nations shall he beget, &c. Cald. as Hebr.

This was made good as is read, Gen. 25, ver. 12, 16. whence this may be better understood; so God vouchsafeth the son of the flesh, fleshly things in abundance; and as yet it is made good unto his seed the Saracens unto this day. ver. 20.

5. God's exception followeth next, wherein we have, 1. The excepting particle, (1) is here well rendered, but, wherein God showeth he did not hear Abraham in all, which was not after his will. 2. The matter excepted, But my Covenant will I establish with Jitschak, &c. Sept and Cald. same.

(1) The matter is the establishment of the covenant of grace, my covenant will I establish, not with him, that God excepts. (2) The subject mentioned to whom this is reserved, set out, both by his name, Isaac; and by his mother, whom Sarah shall bear; and by the time of his birth.

In, or at this set time in the year following. — Sept. and Cald. same. That is the stated time of so many months wherein women usually bear children; by which time Abraham accomplished the hundred years, and Sarah the ninety, spoken of — ver. 21. Sixthly. God's conclusion, and decession, or parting from Abraham, thus recorded.

And he finished to speak to him, and Elohim ascended up from Abraham. — Sept. same. — Cald. The glory of the Lord ascended. 1. Here we have God's close of his revelation to Abraham at this time; at this last word he shut up his speech for this time. 2. God's departure from Abraham into heaven; wherein must be concluded, that God appeared unto Abraham in a visible shape; so the Chaldee read's, the glory of the Lord ascended, which doubtless was some visible symtome of his gracious presence with him, for otherwise God silleth heaven and earth in his being; neither can any local motion be attributed unto him. So that the sum is, this visible discovery of God's mind to Abraham now ceased for this time. All these particulars being thus opened let us, gather the truths which may be fruitful to us, ver. 22.

• D. 1. God doubleth his promise sometimes to strengthen faith in his covenanted Saints. His revelation can only support faith.
• D. 2. In harder cases and conflicts with sense God useth more solemn assertions of his promise. So now with Sarah who was so long barren.
• D. 3. God almighty revealeth his will himself to raise faith in his people.
• D. 4. Ninety years barrenness cannot hinder God from making a womb fruitful. Sarah thy wife, &c.
• D. 5. The promised seed will answer the joy of believers in name and nature. Isaac in the time, Christ in truth.
• D. 6. The covenant of grace is reciprocally established to the promised seed. To keep it as well as to receive it. Ver. 19.
• D. 7. God may hear gracious parents in something for children of the flesh. Abraham for an Ishmael.
• D. 8. Children of the flesh God may bless with outward good, an increase, and multiplied seed, and worldly honors. V. 20.
• D. 9. God's special Covenant of grace doth God specially reserve for the promised seed.
• D. 10. The seed of promise in whom all are blessed is punctually described by name and birth, and time. So it was with Isaac, so with Christ.
• D. 11. At God's set time, be it never so improbable unto sense, God's promise shall be fulfilled. 21.
• D. 12. God measureth out the revelation of his good pleasure, and shuts it up according to his will. And he left of talking with him.
• D. 13. Extraordinary visible appearances of himself, God takes away at pleasure; but his saving discovery in his word and ordinances abide. V. 22. And God went up from Abraham.

The second general head of this chapter is Abraham's obedience unto God's discovery of his will for the impressing of the token of God's covenant upon himself and family, which then were the visible Church. ver. 23. to the end;

Wherein these particulars are considerable.

1. His obedience plainly expressed. ver. 23.24.25.

2. His obedience again repeated. ver. 26.27.

In the first narration of his obedience are observable. 1. The connection of it with God's revelation of his will, that precede's, and this followeth. A sweet order. 1. 2. The subject of obedience, Abraham, to whom God was pleased to make known his covenant, Abraham. But here a query or two must be resolved.

Quest. Did Abraham do all this work spoken of in circumcising such a family himself? He had 318 servants, &c. Gen. 14.14.

Answ. 1. He was the party to whom God spake, and the very head of the family, who did all either by his hand, or by his order.

2. It is very likely that he did ordain others helpful in so great a work; for it is not credible, that he could do such a work himself in the time mentioned; neither did God bind him to do it himself, but only commanded it to be done; and that was his care to whom God made it known. By way of proportion it is further queried.

Quest. May any administer the signs of the Covenant now, as baptism, whomsoever any man may desire?

Answ. No. 1. Any might not do it now in circumcision, but such as were appointed. The Father is the head in the action; upon extraordinary case the mother hath done it as Sipporah, Exod. 4. Somtimes the supreme magistrate saw it done, as Joshua. 5.

Secondly. Nothing was done without rule then; much less may it now under the Gospel. 3. The command now runs to such as Christ calleth to preach the Gospel; therefore no other may do it. — The dispensations to women were wicked. — 3. The obedience performed appeareth in these particulars. 1. The object on whom he worketh, described. 1. In variety of relations within his family. (1) His son, — even Ishmael his son. (2) His children of the house, — All home born servants. (3) His purchased servants — All the purchase of his silver, which were servants bought or hired. 2. In the universality of the sex, every male among the men or poor men of the house of Abraham; upon all he performed God's will. 2. The act of obedience expressed, is twofold.

1. He took them, — that is, doubtless by preparatory speeches and counsels prevailed with them to set them apart, and fit them for such a difficult duty: for it is not credible, that he took any by force. 2. He circumcised the flesh of their foreskin, — that is, he cut off or caused to be cut of, the skin that covered the top of the genitall member in all those males. A painful and shameful work, had not God commanded it. 4. The time of this obedience, in the body of that day. — Some read it only demonstratively, in that very self same day, but others, in the body or strength of that day, when yet the sun was fully apparent; as the expression may carry: whence the Jews account it unlawful to circumcise in the night, when the sun is down; but how rationally, may be judged; where there is no rule against it. 5. The rule of this obedience, — as God had said unto him; by God's word and no other canon did Abraham proceed in this work; wherein the purity and exactness of his obedience doth appear; strictly to act by God's will. ver. 23. Sept. and Cald. same. 6. The age of Abraham, when he received the token of the covenant as it is registerd in the 24. ver.

And Abraham was the son of 99 years in his being circumcised in the flesh of his foreskin. So at the first discovery of this Covenant-token to Abraham, the old received it with their young. And no other did Christ intend in taking away this, and giving an easier sign in Baptism, but that parents who submitted unto faith, with their children should receive it, as an initial entrance into God's Covenant.

But here it would be resolved.

Quest. Why is Abraham's age here mentioned when he was circumcised?

Answ. Although the reason be not expressed, yet safely may it be presumed. 1. To note God's continued care of him unto this day; as his age is mentioned in other places. 2. To set the chronologie of the Church more clear.

Quest. Why did God defer it so long, till he commanded it?

Answ, 1. To try him with an hard Sacrament at this time that his faith might appear more glorious. 2. To be the Father of the promised seed in circumcision; a figure of the cutting of the body of the sins of the flesh. — Ver. 24. Sept. and Cald. to the same 7. The age of Ishmael is thus declared.

And Ishmael his son was the son of thirteen year in the flesh of his foreskin being circumcised to him. — Sept. and Cald. to the same purpose.

Quest. Why was Ishmael circumcised at this age?

Answ. At such a stature the command found him, as his Father at 99. And God would not have it delayed. God's will is both law and reason.

Quest. Was this exemplary for others for the future to be circumcised.

Answ. No, for we see the word generally tieth it unto the eighth day however the Arabians and Turks who boast of being his seed make it a rule to be circumcised in the thirteenth year; such have they been that would not be baptized until thirty year old as they conceive Christ was; making that a rule which God never meant.

Quest. Why was Ishmael circumcised, seeing the Covenant was not given to him?

Answ. 1. The outward part of the Covenant did belong to him as Abraham's seed, and in the visible Church; therefore the outward sign according to God's will. 2. Abraham doubtless was commanded to circumcise him, as the rest in his house. 3. This was an outward means of grace, however abused by such a child of the flesh. It get's God glory in the aggravating of his sin. — Ver. 25. And hence we may put Christians in mind, that though some say none but such who are true Christians must be baptized, visibility of profession is as much as any man can require for such an admission to this Covenant seed.

Secondly. In his obedience repeated by the work done, the same particulars are spoken of which need no more explication than what hath been opened. So ver. 26.27. Only it may be demanded.

Quest. Why then is it repeated?

Answ. 1. To show the certainty of this obdience in submitting unto this ordinance, which carried pain and shame and reproach as to man in it, yet Abraham and his house by faith went through all. 2. To show the blessing of a conscionable governor; he hath his family sweetly concurring to submit unto God. 3. To be an example unto all Abraham's children to walk in the steps of his faith, and express it by ready submission unto all God's commands.

Now take these observations.
• D. 1. The believers obedience must always follow God's revelation. from connection.
• D. 2. Such as know God's will are bound to do it, and be obedient. So Abraham.
• D. 3. All lawful administrators of his ordinances must have their warrant from God. So had Abraham.
• D. 4. All of all ages within the outward privilege of God's Covenant hath he enjoined the initial token of it.
• D. 5. Due preparation and execution faith doth make in administering God's sealing ordinances. So Abraham.
• D. 6. Difficulty, shame, reproach and pain, cannot hinder faith from submitting to God's ordinances. God's command fenceth them against all this.
• D. 7. Faith delayeth not to keep God's commandments. The same day as God command's, Abraham obeyeth.
• D. 8. Faith in all administrations steereth according to the word of God only. So did Abraham. Ver. 23.
• D. 9. Every year of God's Saints hath some special providence of God upon it.
• D. 10. The eldest and the youngest are taken into God's Church-Covenant together.
• D. 11. Faith will make age submit to hard services upon God's command. So did Abraham. Ver. 24. What would not old age do for God being so Spiriturll.
• D. 12. Obedience is to be performed to God's ordinances in such ages as God's revelation find's them.
• D. 13. Children of the flesh have been and are allowed by God to share in outward privileges of the Church.
• D. 14. Vnsanctified souls may submit themselves to hard duties in the Church of God, Ver. 25.
• D. 15. Eminent obedience to God hath a double memorial from his Spirit.
• D. 16. It is commendable with the Spirit to have head and family all submitting to the ordinance of God. Especially when they yield to circumcision of hearts, which this of the flesh doth represent.
• D. 17. Dangers affright not faith from obedience. All being sore together might be assaulted, Yet they submit to it, as knowing God was guard and defense enough.

For the close of this Chapter, I shall only add Luther's observation, upon the eminency of Abraham's obedience. Although the command of circumcising might seem to carry in it something of folly, and filthiness, as well as bitterness unto such an old Saint: Abraham did not so much as ask God, why this should be done? But goeth and doth it. Adam asked, why should this tree be forbidden? and so by unbelief fell. So of all popery he saith, Nihil est nisi unum quare. And again, Crucifigamus hanc pestem quare. Pestilens hoc quare Abraham simpliciter jugulat, & ex cord evellit, &c. Luth. in Cap. 17. Gen. Fol. 103. 104.

CHAP. XVIII.

THe beginning of the 4 ^th section of the Law which the Jews used to read, is here made, intitled by the first word Vajera.

The sum of it is a special discovery of another apparition of God to Abraham, shortly after that in the former Chapter, in the same year, and not many days after, as the matter revealed about the promised seed will evince.

The general heads of the Chapter are these, 1. God's apparition to Abraham. Ver. 1. To the end of the 8.

2. God's further revelation of Sarah's bearing. From Ver. 9. to 15.

3. God's discovery of vengeance intended to Sodom. From Ver. 16. to 22.

4. Abraham's Intercession for Sodom. Ver. 23. to 33.

In the first general are these particulars obvious.

1. God's apparition itself declared, Ver. 1. Wherein, 1. The connection of this to the former apparition, And, then, moreover; all note the addition of this discovery unto the former. 2. The subject appearing, Jehovah himself, but not without some company at this present. 3. The nature of the apparition, — He appeared, that is visibly, and so was seen. 4. The subject to whom, Abraham, to him, — that is, after his ready obedience, subjecting himself and family all at once to that soar sacrament upon God's command. 5. The place of apparition, — In the plains of Mamre, oak of Mamre Sept. the place where he pitched his habitations, when he parted from Lot. Chap. 13. 6. The time of this apparition, And he was sitting at the door of the tent; as the day wax'd hot. — Cald. Same. — 〈 in non-Latin alphabet 〉 . At noon Sept. In all it appeareth 1. It was at high day. 2. At an hot season: when travellers might be weary, or he set to take the air. 3. At a time of general repast, and for his posture 'twas waiting, or expecting for such guest, as some conceive.

Take these Notes from it.
• D. 1. Multiplied manifestations of himself, as well as evident, God giveth to eminent obedience.
• D. 2. Visible discoveries Jehovah hath and will make of himself, as he pleaseth.
• D. 3. Day as well as night apparitions God affords unto his Saints.
• D. 4. Gracious souls in waiting for good may have unexpected discoveries of God. Ver. 1.

2. Abraham's inspection or espying of him, as it is recorded ver. 2.

And he lift up his eyes and saw, and behold three men standing over against him. — Sept. and Cald. to same, 〈 in non-Latin alphabet 〉 , where is declared — 1. The freeness of the act, he did not hang down his head or turn his back as such who are not willing to see their guests, but lif's up his eyes and sets his face more earnestly to behold such objects of love approaching. 2. The truth of the act, what he looked on he saw really, it was no delusion of sight, or fantasy; but a true and real sight of his eyes. 3. The object of this act, and things discovered, set forth here. 1. Eminently by a demonstrative term, Behold, no dark, doubtful apprehension, as he who saw men like trees, but clearly he discerned. 2. Truly in the nature of it as it was seen, they were men; indeed truly men as looked on by him, yet called all by the Apostle Angels, Heb. 13.2. And in this Chapter one of them is called Jehovah, ver. 13, 14, 17, 20, 22, &c. And the other two are called Angels, chap, 19.1. So that God himself even the Son of God whom the Angels worship and obey, with two other of his ministering Spirits do here come as guests unto Abraham, but these also in the real shapes of men; no phantasms as Satan sometimes makes, God so permitting. True human bodies were created and assumed by these, as by their parts, motion, speeches, washing feet, and eating, is discovered; which were real actions. This God can and hath done to make bodies for a time to special use, and so unmake them at his pleasure. Some determine them to be three arch-Angels sent upon three several errands, the one to confirm the birth of Isaac by Sarah unto Abraham, the other to save Lot, and the third to destroy Sodom. But these are Rabbinical dreams; and against the express letter of the text: wherein one is Jehovah himself, and both the other helped Lot; and the vengeance on Sodom was from the Lord, from heaven. Some ancients have at least rhetorically set out the trinity in the God-head. But not solidly. Others have their conceits of Michael, Gabriel, and Raphael to be these three Angels; but without ground. It is enough what hath been declared for the truth. 3. The object is declared distinctly in number, they were three, who appeared to Abraham; but two only to Lot, which were messengers from Jehovah who appeared to and conversed with Abraham. 4. In their posture, they are described exactly, standing as travellers, and that at some distance from him, as may appear by Abraham's haste unto them, where they were, as it seemeth, some distance from them.

Note hence.
• D. 1. Gracious souls are willing to espy God upon all discoveries made unto them.
• D. 2. Intent are the Saints to have a real sight of what God offers them.
• D. 3. The most eminent discovery of God unto his Saints hath been in the flesh.
• D. 4. The Son of God did appear in flesh created, and put it of again, before he came in flesh conceived.
• D. 5. The Son of God hath vouchsafed Angels human natures also, for apparition unto men to accomplish his work commanded them.
• D. 6. God with his Angels hath sometimes offered himself, a visible guest to be entertained. Although not so now, yet in his members, he doth still. Christ voucheth it. Matth. 25.40.

3. Abraham's salutation of those who appeared. Wherein we have these particulars to consider: 1. His speed toward them.

And he saw, and ran to meet them from the door of the tent. — Sept. and Cald. same. (1) His sight is again mentioned, he was not deceived. (2) His speed in motion, he ran; doubtless moved upon good grounds, and discovery of whom it was; otherwise such haste was not soe needful. (3) The term whence, the door of the Tabernacle, where he sat for his refreshing; thence he hasteth. 2. His obeisance to them, — And he bowed himself to the earth. — And he worshipped to the earth, Sept. and Cald. It is questioned what kind of Worship this was? Some think it only civil, supposing Abraham knew them not to be such as these were, which at first it may be so; yet doubtless Jehovah is said to appear unto him, and he afterward calleth him so, and so worshippeth; but however he saw that in them which commanded reverence; and his speaking unto one in the next verse argueth he had special respect unto one.

Hence note also.
• D. 1. Sight of God in other persons maketh gracious souls haste to meet him.
• D. 2. Gracious souls haste to entertain God with them, as well as meet him. So Zacchaeus quickly descends to Christ.
• D. 3. Meetings with God in his, are to be entertained with due reverence. V. 2.

4. Abraham's invitation followeth.

Wherein we have considerable.

1. His compellation. — And he said my Lord. — So the Sept. and Cald. yet in the Hebr. it is read by some, my Lord's, as if spoken to all, but the word as critics note by the long 〈 in non-Latin alphabet 〉 properly sets forth God; and the words referring to him are singular, as thy sight, and thy servant. So that Abraham speaketh mainly to one among them whom afterward he acknowledgeth to be Jehovah; whether certainly knowing him, or by some token conjecturing him to be the Lord of the rest, it is not worth disputing; but unto him, the Son of God, he directs his mind, as unto all; acknowledging him to be his Lord and Master as well as theirs who then attended him. 2. His condition proposed.

If now I have found grace in thine eyes; before thee. — Sept. and Cald. same. Wherein we have. 1. The subject supposed, if I, poor I, Abraham, who deserve no favor, but am a poor creature, less then all grace. 2. The privilege supposed, if I have found grace, it se • meth that appeared by some stand which was made or some respect cast upon him, so that he supposeth, if so much grace were already discovered, now he might desire a further expression. 3. The patron of this privilege supposed, if it be in thine eyes, or before thee, that is, that Lord, Jehovah to whom he makes his addresses; if thine eyes my Lord be toward me as they seem to be in grace, this is the ground of his farther request. 3. His petition, preferred upon the former favor supposed, which was four-fold. 1. He intreats him and his attenders to a stop, and stay with him thus described — Passe not, I pray thee from thy servant, — Or pass not by thy servant, Sept. Wherein he deprecat's the Lord's desertion of him, in that way as now he seemed to come visibly, as a guest unto him; and therein earnestly desires his stay, and abode wherein he showeth. (1) His affection, he would not part with this guest. (2) His humility, he acknowledgeth himself his servant, ready at his word, and so engageth him to make a stop: ver. 3.

2. He invites to a bath or washing; a needful refreshing unto travellers in those parts, who either go without shoes or only in sandals, an open kind of shoes which were capable of dust and gravel which might annoy the feet.

Now a little water shall be taken, and wash ye your feet. Let water now be taken, and let them wash your feet, Sept. doubtless Abraham had those who attended on that office. In the letter, this washing of feet was an office of charity to wearied travellers, soiled and annoyed with heat and dust; and under it Christ notes all duties of charity, when himself washeth his disciples feet. John. 13. reading also to them therein a lesson of humility. This in those countries became afterward a distinguishing character of the Churches eleemosynaries; if they had washed the saints feet. This Abraham offers, water hath its worth, and washing its comfort.

3. He intreats them unto rest, now in the heat of the day.

And lean you, or rest you under the tree — and refresh yourselves, &c. Sept. Herein he speaks to them, as unto men, such as they appeared, now a shade and seat, and resting place is very desirable in the heat of the day; hereunto therefore he invites these guests as most suitable to their present appearance. ver. 4. — 4. He invites them to a Viaticum, to take a morsel of nourishment in their way, expressed.

And I will take to you a morsel of bread and eat ye, &c. — Sept. and Cald. to the same. Thus he bespeaketh them as travellers, however he apprehended God among them; yet as they appeared, they might stand in need of bread. (1) His offer is but small, I will fetch a bit of bread, but therein his heart large. (2) His intention, the refreshing of the wearied, and comforting their hearts. (3) His reason, twofold. 1. To help them on their way, afterward ye shall pass on your way. 2. To retaliate unto their kind respect in turning their way toward him. The answer made unto this invitation.

And they said, so shalt thou do, as thou hast said, — and he said, so do, &c.

The one being the Lord eminently speaks the others by consent. But the answer is by way of of concession, and acceptance, do as thou hast said, we will come in unto thee. ver. 5.

Note.
• D. 1. Gracious souls receive God with honor in all his discoveries by himself, or in others.
• D. 2. Humble souls are apt to judge themselves unworthy of favor from God or any of his.
• D. 3. Favor found with God encourageth his Saints to seek further to him.
• D. 4. A sight of God's favor in himself or messengers, works a desire of his abode.
• D. 5. Gracious souls are really servants to God and his messengers. Ver. 3.
• D. 6. A free and gracious Spirit is large towards God in his servants.
• D. 7. Suitable refreshings do God's Saints desire to give to all in whom God appears.
• D. 8. The Saints offers unto God in his may be small, but their performance is great. Ver. 4.
• D. 9. Saints are ready to further on God's messengers.
• D. 10. Gracious souls take all opportunities of doing good.
• D. 11. God in his accepts the tenders of his Saints. Ver. 5.

Now fifthly followeth Arahams provision for entertaiment of his guest, wherein are obvious. 1. His speed described thus.

And Abraham hasted, &c. — Sept. and Cald. same. After his invitation accepted, he makes no delay for due entertainment. (1) His motion was swift, and hasty, (2) The term of it was the place of provisions, the tent; and his help for family provisions Sarah his wife, 2. His order unto her for the pastery; which she was at least to oversee, if not to put her hand unto it, as was most probable. In which order (1) His charge for speed, — And he said hasten. — So Sept. and Cald. That is speedily make ready by bolting or otherwise, he would have her hands, and servants, as speedy as his heart. (2) For matter and measure, — Three Peraks or measures, or pecks; which measure is thought to be a pottle bigger then our common English peck called Winchester. Herein (1) The matter provided is the finest of the wheat, or the fat of the kidneys of wheat. (2) The measure very large for three men; three such measures; he proffered a morsel, but provides good measure. Thirdly for the manner of fitting it.

Knead and make hearth-cakes. (1) By wetting and mingling the flower to make it into paste. (2) By baking it on the hearth with embers, as the custom was. Ver. 6. 3. His provision for the kitching, for meat, here. 1. His speed is remarkable, — And he ran to the herd, the word is the ox, but noteth the herd where the kine and calves were, — To the oxen, Sept. and Cald. His freeness and fullness of heart appeareth in this; he giveth of the herd as of the grain. 2. His choice, — And he took a son of the herd, that is, a calf tender and good. — So the Sept. and Cald. Every thing he points out of the best for his desired guests. All to little for them in whom God appears. 3. His order for dressing it.

And he gave it to a youth, and he hastened to make it; that is, to make it ready and dress it, that it might be fit for eating. — Sept, same. — to boil it, Cald. Whether by boiling or roasting it was made ready is not expressed; but is probable some part was dressed one way, and some another. All was done according to Abraham's command over his own family: Canonical discipline was here sweetly observed. And while thus dinner was making ready, it is to be presumed, others were employed in washing their feet, and giving them attendance in preparation thereunto. Ver. 7. 4. His serving in of dinner, when it was now ready, Wherein (1) The ordering of the dishes is recorded.

And he took, &c. Whether in his own hand or by his servants, it matters not, he saw it done. The enumeration of all is not complete, for doubtless he carried in the cakes also which were made & other provisions; we have a part mentioned for the whole. (2) The presenting of all unto them — & he gave all, or set all before them, and invited them now to eat. 5. His attendance on them.

And he stood by them under the tree. His station was a sign of ministration unto them, so the Chaldee reads, he ministered by them, as the phrase of standing noteth sometimes service and ministration. Neh. 12.44. Jer. 52.12. compared with 2 Kin. 25.8. 6. The close of this history is the return of the guests, they accept Abraham's provision, and eat of it. — And they did eat. If question be, how those bodies could eat? Or whether nourished? It is answered, doubtless they did truly eat, and the bodies were refreshed for the time that God made use of them, and after both were resolved into their principles by the hand of God. Ver. 8.

Note From it.
• D. 1. Liberal souls are as speedy in performing as they are free in inviting guests to their refreshment.
• D. 2. Domestical order between husband and wife was sweet in Abraham's family. He ruling, and she obeying.
• D. 3. The finest, and fullest provision liberal souls make for guests in whom God appeareth.
• D. 4. Plain and wholesome were the provisions of Saints of old. Ver. 6.
• D. 5. Barn and herd are used by liberal souls for such as God would have them.
• D. 6. Good household order between master and servants is visible in Abraham's family. Ver. 7.
• D. 7. Liberality doth not only provide, but bestoweth all good on heavenly guests.
• D. 8. Gracious hearts will serve as well as feed such guests as heaven sends to them.
• D. 9. Holy guests will accept with due expressions, the provision made for them by Saints.
• D. 10. Hospitality as it is Abraham's children's grace, so it shall have Abraham's success. God will own it. Ver. 8.

The second general head of this Chapter now followeth, which is God's discovery & confirmation of his former promise concerning Sarah's bearing the eminent seed, wherein these particulars occur. (1) The inquiry made for Sarah, by the guests.

And they said unto him, where is Sarah thy wife? — So the Cald. — But the Seaventy, And he said to him, &c. 1. The inquisitor here, is expressed plurally, They said, but in the next verse the same is singular, — I will return. So that it must be principally one, though it might be by the mouths of all. 2. The question is about Sarah, not from ignorance, but as calling her forth to show her the mercy which was intended toward her, and upon this occasion of such sweet and loving entertainment wife therefore as well as husband is partaker of the promise. Therefore God seeks after her to declare it to her. They knew Abraham and his wife, therefore it implieth they were more than men, it being not told. Secondly, the answer returned by Abraham.

And he said, behold in the tent. Which intimates, 1. Her being in her proper place. 2. Her calling forth upon this occasion, for it seems she came within hearing, as her reply afterward showeth. — Ver. 9. Thirdly. The Lord's reply unto Abraham, Sarah being now within hearing, wherein are two pormises, 1. Of his return to Abraham.

And he said, returning, I will return unto thee, according to the time of life. — Returning I will come unto thee according to this season for hours. Sept. — In that time wherein you shall be alive, Cald. 1. The matter of the promise, is God's certain visitation of Abraham again, not so much by visible appearance as in the powerful execution of the following promise, the doubling of the expression notes the certainty of the event. Surely I will return unto thee. 2. The time of accomplishing it, set forth according to the letter thus, According to the time of life, others, according to the life of time. The meaning of which phrase is varied by some. 1. It is metaphorically understood of life, with respect unto time, so the life of time is the revolution of the year, and return of the same season. Which pleaseth some. Junius. Answ. 2. It is properly understood of life with respect to Abraham and Sarah, so the Chaldee paraphraseth, in the time wherein ye shall be alive; which was at the set time the next year, as Chap. 17 21. So taken, it is a promise of life to them so long, and then the performance of that promise for the seed. 2. The promise repeated for Sarah's bearing, of the promised seed.

And behold a son shall be to, or of Sarah thy wife. — And Sara thy wife shall have a son. S • pt. — At this time will I come, and to Sarah shall be a son. Rom. 9.9. So Cald. 1. The subject of the promise, hopeless Sarah, 2. The good of promise, a son, an eminent one, the very promised seed shall be of her, that is of her body, and given of God to her.

Fourthly Sarah's reception of this promise so repeated, here, 1. Her outward sense of it thus recorded.

And Sarah was hearing at the door of the tent, and it was behind him. — And Sarah being behind him heard, &c. — And the door was behind him, Cald. It cometh to the same purpose, there Sarah heard it, and so had cause to believe it. Ver. 10. 〈 in non-Latin alphabet 〉 2. Her objections against it secretly meditated, 1. The age of her husband and self, as laid down. V. 11.

And Abraham and Sarah were old going (or gone) into days, — 〈 in non-Latin alphabet 〉

Sept. Were old and of a grown age. He of 99 years at this time, and she of 89, which was very aged in our account.

2. The common state and means of women's conceiving child, now failing, beside her former long barrenness, The way as of women ceased to be unto Sarah.

Womens customs ceased to be to Sarah, Sept. — The custom of women, &c. Cald. Levite. 19, 25. That is in short, she was past all natural strength to conceive or bear a child: and therefore in sense hopeless of such a mercy. Ver. 11.

3. Her unbelief or doubting concerning this promise, expressed two ways. 1. In gesture, thus expressed.

And Sarah laughed in herself, which carriage was not like Abraham's for joy of the promise, but from unbelief and slighting of the promise of God as a thing ridiculous. She threw it away as incredible and a thing not to be done. 1. Unbelief, 2, Scorn, is carried in this expression. 2. In censure of the matter within herself by secret reasoning. 1. About herself. in these terms.

After I am old shall there be pleasure to me? — Not as yet hath it been to me even until now. Sept. — Shall youth be to me after I am old? Cald. Her expostulation must be rendered negatively; it cannot be that I should be capable now of such a mercy. 2. About her husband, and my Lord is old, — So all read. It is as much as if she had said, he is as dead as I unto such a work, therefore there is no hope of this. Cross was this to Abraham's faith, who considered not his own body dead, nor the deadness of Sarah's womb, but was strong in faith because God had said it. But she lived by sense and so judgeth. Rom. 4.19.20. Thus far is Sarah's entertainment of the promise. Ver. 12.

Now take some Notes from it.
• D. 1. Gracious hospitality hath sweet returns from God as acceptance with him. A good incouragment to such a practice which hath such an issue.
• D. 2. Known to God are souls who entertain him, better than he is known to them. Where is Sarah?
• D. 3. God calleth for the woman to be sharer in the promise with the man.
• D. 4. It is good to be at hand, near to God in our places, when promises are given out. Ver. 9.
• D. 5. God labors to put believing souls above all doubts concerning his promise.
• D. 6. God is punctual in his own time to perform his promise.
• D. 7. God will keep his Saints alive to see the good which he promiseth them.
• D. 8. God demonstrate's that barrenness or age cannot hinder the effect of his promise. Abraham and Sarah were old.
• D. 9. The son of promise is Sarah's seed only.
• D. 10. Weak Saints may receive promises with their ears, and yet not believe nor digest them. Ver. 10.
• D. 11. Sensible objections may puzzle the weak faith of God's servants. Ver. 11.
• D. 12. Weakness of faith and strength of sense may make Saints despise the promise
• D. 13. Natures defects are apt to question the power of God to help them.
• D. 14. Sarah and her daughters, honor their husbands in speaking of them. Ver. 12. My Lord being old. 1. Peter. 3.5.6. The Spirit proposeth this Pattern.

(5) Now followeth God's animadversion upon Sarah's gesture, and censure of his promise, ver. 13.14. Wherein we have.

1. His reprehension of her, directed to her by her husband, wherein may be observed, 1. God's application to Abraham, he doth not presently speak to Sarah, And Jehovah said to Abraham, (1) The reproover is Jehovah himself, so Moses styleth him, now he discovers what a guest they had entertained. He that knew their hearts, and tried Sarah's reins so inwardly affected with unbelief. (2) The hand by which he sends the reproof, he speaks to Abraham, the heir of promise and God's friend as well as Sarah's husband, fit as her head to set it on.

2. God's expostulating rebuke directed to her, 1. For her gesture, thus expressed. — Why laugheth Sarah at this? It is a cutting expostulation, wherein is shown, (1) God's knowledge of her inward thoughts and affection in receiving his promise, that they were full of unbelief and scorn, (2) God's displeasure with her for such entertainment of his promise. 2. For her censure.

Saying, shall I also verily bear a child? and I am old. — So the Cald. Sept. shall I truly bear? I am old. Where, 1. God taxeth her secret disputes in herself. 2. He reprooves the taking up of such an objection from sense against God. Why should she oppose her age and sensible objections to my promise? ver. 13. 2. His conviction of the justness of his reproof by two undeniable evidences, 1. By the absoluteness of God's power.

Is any word (or thing) hid from Jehovah? wonderful, hard, or impossible to Jehovah? — Is any word hid, &c? Cald. — Is any word impossible, &c? Sept. (1) The form of expression is interrogatory affirmativly opposed, which implieth a stronger negation. Though this seem strange for creatures to work beyond natural custom, yet doth God wonder at anything? Is it strange to him to work what he pleaseth? (2) The matter is a negative opposition, wherein, 1. The subject is word or thing,, for to speak and do, with God is all one; it notes any effect or event of good, which may seem utterly unfeasable by creatures, for evil God cannot do, neither lie, &c. Heb. 6. 2 The attribute is variously read according to the use of the word; it notes sometimes, to be hidden and that with such a proposition, from, any one, which is in this place, and so may be read, nothing is or can be hid from Jehovah; not a work, though never so strange can be hid from him but he can find it out and do it. It notes sometimes wonderful and strange at which creatures are amazed, as that a dead womb should bear, but this is no strange matter with God; almightiness mak's nothing of this. Therefore the seventy paraphrase it, nothing is impossible with the Lord: so in a case harder it was spoken to Mary, Luc. 1.37. our Translators express it, nothing is too hard for God. All which aim at the same thing, to note the almightiness of God able to answer all Sarah's objections. 2. By the repetition of the former promise, that now she might know it came from God and believe.

At the time, &c. Where. 1. Stated time is here again noted, even so long as time of life is given for quickening and perfecting the fruit of the womb, which is the space of nine months. 2. His promise. I will return to thee, that was to Abraham by performing this word in grace unto him, and for his fuller consolation. 3. The effect of his coming and to Sarah shall be a son, that is, then she shall see that effected which now she laughed at: she shall bear the promised seed indeed.

(6) Sarah's reply to God by way of excuse, wherein, 1. Her denial of the charge is recorded.

Then Sarah denied, &c. They who make nothing of Sarah's laughing are confuted by her own denial that it was a sin, because she would disown it, if she could by denial but in this she sinneth more, to ad a lie to her unbelief: yet being overtaken so she doth poor creature in herself. 2. Her reason of thus doing, — Because she was afraid. — Sept. and Cald same. Herein note. 1. Her passion was fear fallen upon her for guilt. 2. The occasion, God's charging her with her sin to her husband and in her hearing. 3. The effect, more sin in denying truth; see what passions do, when they are let loose beyond bounds, and moved by guilt.

(7) God's fastening her sin upon her, though in much mercy, only to make her know it and be ashamed, that he might heal her.

And he said, nay, but thou didst laugh. God will be true, but every man a liar. 1. The Replier, God. 2. His reply; 1. True making her to own her sin. 2. Tender, he strikes her not dumb as he did Zachariah upon the like unbelief, but makes her know her iniquity and loath herself, and yet perform his mercy and loving kindness to her.

It learneth us. Note.
• D. 1. God takes notice of the unbelief of Saints, in word, and deed, to reprove them. Jehovah said, &c.
• D. 2. Good works toward God do not excuse from unbelief of his promise. Sarah's feast, &c. stops not God's mouth against sin.
• D. 3. Husbands should hear God's complaints of their wives to amend them, so Abraham did.
• D. 4. God is displeased to have objections from sense set up against his promise. Ver. 13.
• D. 5. God is absolutely able to do anything what he please in heaven or earth. Only not sin, that cannot please him.
• D. 6. God proposeth his absolute power for faith to rest on against all sensible objections.
• D. 7. God's promise is joined with his power to take of weak souls from sinful doubting.
• D. 8. God tender's the weak in faith, and doubleth his promise for their support. Ver. 14.
• D. 9. Saints weak in faith, may be so over-taken as to seek to hide one sin by another.
• D. 10. Guilt and fear may lead souls to such transgression.
• D. 11. God will make his servants own their iniquities, though thorough weakness they had denied them.
• D. 12. God will be gracious to his Saints in making them know their sins. Ver. 15.

The third general of the Chapter now followeth, which is God's prediction of vengeance on Sodom and the cities about it unto Abraham. Herein are observable. 1. The season and occasion of this discovery. ver. 16. And herein these terms are express. 1. The rising of the guests from dinner.

And the men arose from thence. — (So Sept. and Cald.) — That is, the Angels, appearing in human shapes, of which the Angel of the Covenant the Son of God was one, as appeareth in the next verse. These after they had accepted Abraham's entertainment, and dispatched the ministry of the promise to Sarah, and cleared it up more by reproving her unbelief, now they arise to go about other work.

2. The course which way hence they bend.

And they looked against the faces of Sodom — Against the face of the Sodomites and Gomorrhah, Sept. — Cald as Hebr. Which phrase carrieth in it; 1. The bent of their faces and minds to that place. 2. Their contrariety and opposition to it, that they went as enemies, to meet them in their faces for destruction.

3. Abraham's further readiness to wait on them in their way, which lost him nothing.

And Abraham was walking with them, to dismiss them or send them on in their way, — Sept. same. — Cald. That he might accompany them. This carriage of Abraham's noteth. 1. Further humanity to his guests to bring them forward; as often it is desired from some unto the Saints. 2. Reverence unto them having now perceived that they were more then men, God having revealed himself unto him and Sarah. 3. Earnest love to follow after God, and to have further discoveries of his will from him.

Hence may we learn.
• D. 1. God moveth the station of his messengers from Saints below, when they are certified of his favor.
• D. 2. God who comes to Abraham in love, goeth against Sodom in wrath and for vengeance. He looks otherwise on the wicked, &c.
• D. 3. Saints having found God's presence once are very loath to leave it. So Abraham. V. 16.

2. The reason of this God's discovery to Abraham. Ver. 17. In the expression whereof we may note. 1. God's resolution discovered interrogatively.

And Jehovah said, am I concealing from Abraham what I am doing? The Sept. read negatively — I will not hide from Abraham my servant what things I do. — Cald. as Hebr. The affirmative question is rightly resolved into a negative position. 1. The revealer here is Jehovah, from whom all truth cometh. 2. The subject to whom God will not deny his will, Abraham his friend. 3. The matter revealed, or not concealed, is God's purpose about Sodom's destruction; this God would not with-hold from him.

Hence learn we.
• D. 1. All sure and true revelations of things to come are of God, either as to mercy or judgment.
• D. 2. God revealeth his secrets to his friends. Amos. 3.7.
• D. 3. The judgments on the wicked God eminently showeth unto his Church. V. 17.

Secondly. The reason of this resolution is threefold. 1. For grace formerly vouchsafed to him, therefore God would now vouchsafe him more. This was twofold. 1. Greatness promised him in respect of his seed. — thus set out:

And Abraham in being shall be for a nation great and mighty. — Sept. and Cald. to the same. God had given him this promise several times before, as Chap. 13. ver. 16. Chap. 12. ver. 2. &c. And here he makes that promise the ground of another discovery from God, as if he had said; I have freely taken Abraham into Covenant, I will surely make him the Father of a great people; and shall I not acquaint him with my purpose upon mine enemies? Not as if any self-greatness in Abraham should engage God thereunto. 2. Blessedness promised in the seed to come from him. — And all nations of the earth shall bless themselves in him — And for his sake all people of the earth shall be blessed, Cald. — Sept. as Hebr. here is another privilege granted him, to be as the father or fountain of blessing to the nations, in being the Father of the Messiah after the flesh. Now thus God argueth, have I made Abraham as the spring of blessing unto nations, and shall I not show to him where I purpose to pour out my curse? Surely having granted him the former, I will not conceal the latter: I will add this favor to the former; not upon Abraham's merit.

Learn hence.
• D. 1. God's grand promise to Abraham draweth on all other needful discoveries of God unto him.
• D. 2. Abraham is made by promise the visible head of greatness and blessing unto the Church.
• D. 3. God accounts it reason, that such as have the promise of blessing should know the purpose of cursing on the wicked. V. 18.

2. The next reason is from the duty unto which God had appointed Abraham, which also he approved in him.

Because I have known him, &c. wherein. 1. God's act expressed, I have known him; which knowledge of God may be considered, in time past, and then it notes God's knowledge of him from eternity, fore-ordaining Abraham to this work: whom he did foreknow, them he ordered unto grace and duty. 2. In time present or to come, and so it notes the knowledge of approbation. The Sept. and Cald. read it in time past, as well as the Hebr. Which though it may be read in future or present, yet not exclusively to the time past, God did foreknow Abraham that he would make a Covenant with him, to walk with God; and so he did know and commend Abraham's obedience suitable to his grace given to and Covenant made with him. 2. The object of this act, which makes up the reason, consisting of two parts. 1. Abraham's carriage to his family.

That he will command, &c. — Sept. and Cald. to the same, wherein these particulars fall under God's knowledge. 1. Concerning Abraham himself; that he will fear God's judgments revealed upon sinners, and awfully have respect unto his Majesty. 2. That being thus affected, he will exercise his power to make God's Covenant and statutes to be observed, seeing God requireth the breach of them with such vengeance. (1) He will command for God, so the word expressly notes authoritative injunction over all under his power. (2) This power he puts forth. 1. Upon his children, they were nearest. 2. Upon his house family or men of his house; as the Cald. That is all kind of servants under his power. 3. The term of putting forth his command, it is after him, that when he should be gathered to his fathers, yet the fear of God might lie enjoined upon the generation after him. This God knew and liked. 2. The return of Abraham's family unto his command in the effect of it, expressed thus, — And they kept, or shall keep the way of Jehovah, &c. — ways which are right. Cald. It showeth in sum their ready obedience, which becomes the family and Church wherein God is known. 1. In the main duty, they kept and would keep the way of Jehovah. (1) Their keeping was in faith, love and obedience, and that with watchfulness and constancy. (2) The way of Jehovah, which noteth the whole trade of God's Law revealed; of which he is author, matter, and end. Truth of God, ordinances of God, Worship of God, walking with God are all carried in this duty of keeping his way. 2. In the consequent of this, which is duty unto man.

To do judgment and justice. It is a paraphrase of all righteousness commanded in the second table, which giveth good proof of keeping the way of the Lord, &c. And therefore it is usual in scripture under this to comprehend all duty to God and man. Some distinguish these two, as if justice noteth righteous carriage to all, judgment a right demeanour to the oppressed, but no great need is there of restraining, when both are comprehensive of all duty unto man; for this cause will God reveal his secret judgment on Sodom to Abraham and his, because they shall make this good use of it. 3. The last reason is God's future respect to Abraham, I will perform all my Covenant which I have made unto him, in this way of his obedience; therefore I will not hide this from him.

That Jehovah may make to come upon Abraham, &c. This is inferred as the consequent of Abraham's government for God over his family, and their joint obedience; God having framed Abraham's heart unto this, he is now resolved to carry on the performance of all the good which he had promised. That the Lord may bring upon Abraham what he spake, That he would bring upon him, Cald. Herein. 1. The connection, that, sometimes causal, but here consequential. 2. The matter consequ • nt, which is God's full performance to Abraham. (1) The finisher, Jehovah who was Author (2) The accomplishment, he will make to come upon him, (3) The matter completed, that which God had spoken to him and concerning him; which doubtless was the perfection of his covenant even to Christ, and all the good given in him. That God had spoken in the promised seed. Gal. 3.16.

Learn hence.
• D. 1. God's knowledge of souls giveth them capacity of receiving his revelations. The knowledge of his election and approbation.
• D. 2. God's knowledge determine's souls unto duty and doth commend them for it, so it did to Abraham.
• D. 3. God's known ones will command for God all within their power.
• D. 4. Children and servants are to be commanded by God's approved rulers to keep close to his way.
• D. 5. Saints known of God will take care for their seed to serve God after their departure. Succeeding generations are their care.
• D. 6. The commands of godly Fathers and Governors are answered fruitfully where God knoweth souls.
• D. 7. Keeping the way of Jehovah, and doing justice are inseparably enjoined and performed.
• D. 8. Such souls are fittest to receive discoveries of God's purposed judgments, who make the best use of them.
• D. 9. The full accomplishment of all promises in Christ are the consequents of duty, caused by them, Vt notat consequentiam. Vatabl.
• D. 10. God will bring home all the good promised in Christ unto his Covenant-ones.
• D. 11. God will not hide anything that is good from the people of his promise, he showeth evil to avoid it.
• D. 12. What God hath vouchsafed and spoken to Abram hath always been with respect unto his Churches good. So in this case to the Church in his family. V. 19.

Thirdly, God's discovery itself followeth concerning his purpose of vengeance upon Sodom; Wherein observe. 1. The revealer of the intended visitation.

And Jehovah said. God himself immediately. 2. The reason of his visitation revealed, which in sum is the intolerablenes of their sin, expressed two ways. 1. By number, as followeh.

The cry of Sodom and Gomorrah because it is multiplied. — Cald. the same. — Sept. The cry of the Sodomites and Gomorrah is multiplied. — 1. The subject of multiplication, The cry of Sodom and Gomorrhah. That is the hideous noise of their sins provoking God to vengeance, as the cry of blood, Gen. 4.10. This cry noteth the excess of sin; grown up to such strength that it roareth in the ears of God for vengeance; noted therefore usually by that title in scripure to be crying sins, Isai. 5.7. A good paraphrase it is of that blood and unnatural uncleanness found among them, as well as of all the sins else numbered up, Ezek. 16.49

2. The multiplication itself, it is multiplied very much, or exceedingly; so the reading will be, joining the superlative expression unto this which is found in the next sentence, that is, every day these cries are increased in mine ears saith the Lord, so that they are infinitely many. 3. The rational particle, because it is so, therefore will I visit, or it is surely so, as some read it, by way of assertion; which ariseth to the same purpose. 2. By weight thus expressed.

And their sin, because it is very grievous, — Sept. and their sins are very great. — Cald. Because it is too mighty. 1. The subject of this aggravation is the same crying sin spoken of. 2. The aggravation itself, it is grievous heavy, pressing, as sheaves press the cart, Amos. 2. v. 13., very malignant, full of deadly poison and that in the highest degree of excess. 3 The rational particle here added, because it is so, or so it is indeed: therefore I must visit. Ver. 20.

3. The revelation itself made to Abraham, where 1. God's motion is declared, — I will descend now. — And descending, &c. S • pt. — I will appear now, Cald. Here bodily motion is spok • n of God, after the manner of men, not that God can move from place to place, for he filleth all places at once. It notes therefore here, 1. God's appearance to judgment. 2. God's nearness to them, or presence with them, whereby all are open to him, that he cannot be deceived: as one that cometh and looketh on. 2. God's visitation.

And I will see whether according to the cry thereof, which is come to me, they have made a consummation; or done fully. — Sept. If they finish or consummate according to their cry, &c. — Cald. and I will discern whether they have done, as the cry which is come before me, I will consume them if they repent not. Herein. 1. God's act, I will see, which noteth (1) A full discovery (2) a discovery to judgment therefore well paraphrased, I will judge, that is punish them for all I see. 2. The object, which doubtless was the sinners in those places now visited, yet here described, 1. By the cry of their sin spoken of before, according to that God will see and judge, 2. By the evidence of it to God, it came even to him, or before him to disquiet him. 3. By the fullness of their sin. God seeth that they have made a consummation, and filled up the measure of sin; then he visit's and judgeth.

All this is positive under the supposition expressed. 3. God's dignation to them if sin be not high.

And if not, I will know, — Sept. that I may know, — Cald. But if they repent I will not take vengeance. Wherein we have, 1. An exception; if their sins be not so crying and grievous. 2. God's dignation thereupon, I will know; not as if he were ignorant, but knowledge here carrieth in it action. I will then pity them, spare them, and not take vengeance; so it is paraphrased fitly, I will not take revenge if they repent. Ver. 21.

Learn from it.
• D. 1. God the judge and inflicter is the best revealer of his own judgments,
• D. 2. The sin of Sodom, &c. was crying, numerous, and very grievous, out of measure.
• D. 3. Crying sin multiplied and aggravated, provoketh God to sudden vengeance. Ver. 20.
• D. 4. God appears to the face of sinners, when sin crieth loud in his ears. This is descending.
• D. 5. According to the cry, evidence, and fullness of sin, God seeth, and judgeth.
• D. 6. God giveth the vilest of sinners a fair trial before he executeth vengeance.
• D. 7. God discerns fully the guilty from the guiltless; where there is no sin. He will go, & see, and know.
• D. 8. God knoweth with favor souls, who deny sin grievous unto him. Ver. 21. So he did Lot from the rest. 2. Pet. 2.7.

Fourthly, God's dispatch for execution with Abraham's resentment of all. Ver. 22. Wherein are two particulars, 1. The messengers dispatched about the business revealed.

And the men set their faces from thence, and walked toward Sodom. — Sept. And the men turning themselves, &c. — And the men departed thence, &c. Cald. Two things are here related of the messengers on Angels, here expressed under the name of men, or poor men in appearance. 1. Their setting themselves to their way in right posture, They set their faces, and eyed the place to which they were sent, which note's their bent and intention of mind thither for the work unto which they were designed. 2. Their progress in motion, they went forward to Sodom, and made haste too, for it seem's they were with Lot in Sodom that evening, so the seventy, They came to Sodom. 2. Abraham's deportment at their departure.

And Abraham yet himself was standing before Jehovah, — Sept. same. — Cal. Abraham yet stood in prayer before the Lord.

1. The subject here mentioned. Abraham himself, doubtless exceedingly affected with the said discovery made; and he was kept also by God for further communication; the Angels being dispatched by him.

2. The posture of him expressed, he was standing, in prayer saith the Cald. It was doubtless a posture of attendance or ministry, and it is certain he did pray and intercede with the Lord about this matter. Jer. 15.1. Humble, watchful, earnest was this attendance. 3. The object of this attendance, it was Jehovah, one of the three men spoken of, yet now discovered to be the Son of God himself, by sending away his Angels and making known his mind to Abraham. Upon him only Abraham waits to find favor for Lot, and poor souls in Sodom.

Learn hence.
• D. 1. God's dispatches for execution, surely follow upon the revelation of vengeance on the wicked. The angels were dispatched, &c.
• D. 2. God's ministers angelical, are bent for execution of his will on crying sinners, and to pursue the enemy.
• D. 3. Gracious Spirits are affected with judgment revealed on the wicked, and stand before God as they may to avert it. Ver. 22.

4. The last general head of this Chapter now followeth, which is Abraham's intercession unto God for these places on which so much wrath was revealed. This is completed in six petitions and answers to them. 1. The first is from ver. 23. to the end of ver. 26. Wherein mark.

1. Abraham's intercession, ver. 23.24.25. about which. 1. His address to God is noted, Ver. 23.

And Abraham drew near and said. — Sept. and Cald. same.

Quest. How could he draw near to God who is everywhere present?

Answ. It is not meant of local access, but spiritual, of the soull, when in faith, love, desire, it set's itself to seek God. So it was good for the Psalmist to draw near to God. Psal. 73.28. And in this sense souls are said to be far from God, when remote from duty, and to draw near when souls are bent upon seeking him; so Abraham drew near and said. 2. Abraham's prayer or intercession itself in the first onset; it is in the general scope, that Sodom and the cities about it might be spared from the threatened overthrow, but more particularly expressed in three supplicatory expostulations.

1. Wilt thou also destroy the righteous with the wicked?

This question being affirmative must be read negatively, Thou wilt not so destroy. Sept. same. — The Cald. Wilt thou in thy fury consume? Surely no. So Abraham had a judgment of certainty concerning God, that he could not, nor would not deal with the righteous as with the wicked in destroying. And thus it is an argument of his prayer to God. Yet again, looking upon this as the question of a supplicant, it carrieth in it also a prayer. Lord do not destroy the righteous with the wicked, wilt thou? O do not Lord. Both ways may we take it. The righteous here is the truly justified and sanctified soul; the wicked such as are contrary to God in being and doing; the destruction was the doleful overthrow threatened & afterward executed. Ver. 23.

2. The next petitionary expostulation is in ver. 24. Where we have two special matters to consider, 1. A supposition, in judgment of charity, of some competent number of righteous in those places.

If there be, perhaps there are fifty righteous within the city. Here Abraham's charity to poor sinners is expressed; yea and his prudential piety toward God, that he begin's at such a number as fifty, at the highest he supposeth so many at least might be in five cities; for however, city is spoken of here in the singular, as of one, yet it is synecdochical for all the rest. This therefore he supposeth as a ground of his following petition to God. 2. A petitionary expostulation hereupon.

Wilt thou also destroy, and not spare the place, for the fifty righteous which are therein? This affirmative question is rendered negatively, surely thou wilt not destroy, but spare, &c. Yet consider this too coming from a petitioner, it carrieth this petition; Lord do not destroy but spare the place even all the sinners therein for these fifty righteous. — Sept. and Cald. are to the same purpose. ver. 24. 3. The next petitionary question is ver. 25. Wherein. 1. The ground of this petition, which is the inconsistency of all injustice with God in his proceedings with men. 1. The matter inconsistent is that the righteous should be delivered to death as the wicked. 2. The inconsistency itself expressed, by a particle abominating, — far be it, it is a profanation of God, not to be endured. The Septuag. read. 〈 in non-Latin alphabet 〉 . By no means can this be agreeable to God. The Cald. paraph. True are thy judgments; therefore this cannot be. This particle is doubled to note the vehemency of it. Far be it, far be it from Jehovah. Sometimes being used as to men, the name of God is added, God forbid it me, or make it far from me, or odious to me. 1. Chron. 11.19, It is David's expression.

2. The petitionary expostulation itself,

Shall not the judge of the whole earth do right? This negative question is resolved affirmatively. The judge of all the earth must do and will do judgment. — Shalt not thou do judgment who judgest all the earth? Sept. — Cald. same with Hebrew, but take this also as a petitionary question, and then something more is carried in it, even Abraham's desire to God as judge of all the earth to give judgment of discerning between the wicked and the righteous; thou art judge of all the earth, thou canst do nothing but right; oh put a difference between the righteous and wicked now, that the overflowing scourge take not all away together. So it is his prayer also. ver. 25. 2. The answer which God makes to Abraham in this petition, wherein occur. 1. Abraham's condition supposed, and taken for granted, —

And Jehovah said, if I find in Sodom fifty righteous within the city; this was the ground of Abraham's prayer for mercy; let that be granted saith God as thou supposest, that there be so many righteous, I will accept the number and give you the desire. 2. God's promise upon that ground granted, Then I will spare the whole place for their sakes. — There shall none perish, if this number appear. But it is queried here.

Quest. 1. Doth not Abraham desire evil, in praying for the wicked to be spared?

Answ. No. 1. He doth not simply desire this, to have the wicked escape, but to have them suffer if they must by themselves. 2. God's threatenings sometimes admit repentance, so it might be with these, if they repent not I will consume them. Jon. 3. 3. It is lawful to pray against God's revealed will with submission, so did Christ himself, if it be possible, &c. Math. 26.

Quest. 2. Doth not God grant that which is contrary to his justice in sparing the wicked?

Answ. No; For God is resolved to glorify his grace sometimes, as well as justice, therefore it is not cross to justice, when he himself doth satisfy it.

Quest. 3. Is not God changeable in his counsels when he yields from threatening to sparing?

Answ. No, he abides the same, but changeth us by repentance, which he was resolved by threatening to work, and so to spare.

Quest. 4. Is it not with the just sometimes as with the wicked? & is this righteous?

Answ. 1. In respect of outward sufferings it may seem so, but it is not so, for that is but chastening to the just, which is vengeance on the wicked. 2. The righteous are never destroyed, which is the reward of the wicked.

Learn we from this.
• D. 1. Saints who stand before God have liberty to draw near unto him.
• D. 2. Prayer brings souls nigh to God indeed. To his very heart, and bosom.
• D. 3. Praying souls may humbly plead with God about his judgments.
• D. 4. As God will not destroy the just with the wicked, so may Saints pray. And this is according to God's nature and will.
• D. 5. Saints are charitable and pitiful unto sinners threatened by God. V. 23.
• D. 5. It is prevalent with God to move him to mercy for his Saints sake.
• D. 7. Righteous souls may keep of ruin and get mercy to the wicked. Ver. 24.
• D. 8. God abhor's to destroy the righteous with the wicked.
• D. 9. The judge of all must do right, and therefore may be entreated.
• D. 10 God's justice puts a difference between the righteous and the wicked. V. 25.
• D. 11. Very yielding is God to the prayer of his Saints.
• D. 12. A few righteous in the world are more powerful with God to save, than many wicked to destroy. Ver. 26.

Thus far Abraham's faith in prayer. The second intercession of Abraham followeth. ver. 27.28. Wherein we have to consider, 1. Abraham's petition. 2. God's answer thereunto. In his petition occur these particulars. 1. His preparation unto it, by an humble address unto God again. Wherein appear. 1. His encouragement taken from God's former reply.

And Abraham answered and said; God having granted mercy for fifty, now he get's ground, and comes to God again with a second petition. Sept. and Cald. to the same. 2. His self-judgment and abasement in this onset, wherein are acknowledged two things.

1. His bold enterprise, in the following words.

Behold now I have begun to speak unto my Lord. — To the Lord Sept. — I have spoken much before the Lord. Cald. This he acknowledgeth to be boldness in him, considering the greatness of that God with whom he had to do. Poor I, have begun to speak to the Lord, as some read noting his relation to him.

2. His unworthiness for such an attempt.

And I dust and ashes. — Earth and ashes. Sept. — Seeing I am dust and ashes: Cald. That which he takes to himself is a base condition, signified by those terms, dust, which is an underfoot thing, and Ashes, which notes his desert of being consumed for coming so near to God. — ver. 27. Secondly. His intercession, wherein are to be noted, 1. A supposition of the failing of his former ground in some degree.

Perhaps there shall be wanting of the fifty, righteous, five. — Sept. But if the fifty righteous be lessened into forty five. — Cald. as Hebr. God's grant so readily, makes Abraham doubt upon search that the number will not be found; therefore he descends to be sure of his request granted, suppose five be wanting. 2. A petition again expostulatory.

Wilt thou destroy for five the whole city? That is, for want of five. — Sept. wilt thou destroy for forty five? — Cald. as Hebr. Were the question proposed plainly, it would be resolved negatively, thou wilt not destroy; but coming from an intercessor, it doth not only import that, but a prayer also that the want of five may not cause the vengeance threatened upon all to be dispensed. O my Lord destroy not all for want of five righteous. Secondly, God's answer unto this petition.

And he said, I will not destroy it, if I find there forty and five. Here God yields again, Abraham thy request is granted. Ver. 28.

Learn from it.
• D. 1. God's answers of grace encourages his unto replies of prayer. So Abraham takes ground.
• D. 2. Saints wonder at the privilege of men's speaking to the Lord.
• D. 3. God's sovereignty & lordship, may well make Saints wonder at their admittance.
• D. 4. Mans vileness and desert to be turned to ashes makes it wonderful, that yet he should speak to God.
• D. 5. Saints come with self-abasing thoughts to entreat God's face for sinners. Ver. 27.
• D. 6. Humbled souls are encouraged upon failing of numbers, yet to seek God's face for good. Though five be wanting, yet will God spare the rest.
• D. 7. God gives in granted the desires of humble souls. Ver. 28. Psal. 9.12. Even when their sensible groans are abated.

3. The next part of the intercession follow's, ver. 29. wherein we have to note. 1. The instancy of the intercessor, upon the preceding answer of God.

And he added yet to speak unto him, and said, — Sept. and Cald. same. Thus Abraham gathers strength, and puts it out in more intercession. 2. The argument of the intercessor with its abatement, Perhaps, or if peradventure forty be found there.

Here he expresseth his ground with abatement, and supposeth his request. It is an elegant aposiopesis. As if he said; O pardon and spare if there be but forty. 3. The answer of God to this.

And he said, I will not do it for the sake of the forty. — Sept. I will not destroy, &c. — Cald. I will not make an end. — He giveth in these a general pardon upon this account. As if he had said, Abraham bring forth forty righteous and all shall be spared.

Which teacheth us.
• D. 1. Gracious souls add to pray, when God adds to grant their requests.
• D. 2. Strength of argument in the prayers of Saints may abate persons threatened from 45 to 40.
• D. 3. God's answer of grace groweth higher as arguments of Saints may grow lower. Ver. 29. I will not do it for forty's sake.

Fourthly. The fourth intercession of Abraham followeth. V. 30. Wherein occur, 1. Abraham's request. 2. God's answer.

In the former are observable, 1. His preparation by a preventing desire in turning away God's displeasure from his boldness.

And he said let not I pray anger burn upon the Lord, or my Lord, and I will speak. — The Sept. read's it in an abrupt question, by an apossopesis, And he said, wilt thou Lord, if I speak? That is, wilt thou be displeased? — The Cald. Let not the fury of the Lord be angry, &c. wherein, 1. His boldness by faith in replying, And he said, &c. i. e. Abraham. 2. His humility in returning, let not I pray thee 3. His preventing desire, Let not anger kindle upon the Lord; He feareth because of his importunity. 4. His resolution hereupon, I will speak, or pray further. 2. The supposed ground of this next petition thus delivered.

Perhaps thirty shall be found there or if thirty, &c. Here is an abatement by tens, beginning, so he presseth upon grace. 3. His petition included, Lord destroy not but save for the sake of thirty righteous. In the latter we have God's answer, where, 1. The ground supposed, is thus stated.

If I find thirty there ••• 2. The petition granted. — And he said, I will not do it. — Sept. I will not destroy for the sake of thirty. — Cald. I will not make an end, &c. in sum, Abraham's petition is granted, the cities shall not be destroyed, all shall be spared, if thirty righteous be found among them.

It learneth us.
• D. 1. God's yielding encourageth petitioners to be bold in praying to him.
• D. 2. Gracious intercessors are afraid of God's displeasure burning against their importunity for sparing the wicked.
• D. 3. God's displeasure being deprecated, Saints proceed in praying fervently.
• D. 4. Saints may fall by ten in arguments of Prayer with God.
• D. 5. Grace riseth by tens to answer the intercession of Saints, and as their arguments fall. Ver. 30.

Fifthly. Yet Abraham seeing God's free return supposeth he was yet to high, and therefore embolden's himself to another abatement, ver. 31. And to bring grace to a further condescension.

Wherein also are.

1. His petition, and thereabout are considerable. 1. His preface.

And he said behold I pray, I have begun to speak to my Lord. — Sept. And he said, yet I have to spake unto the Lord. — Cald. I have spoken much before the Lord. The same expression is before, ver. 27. Here being repeated, note's multiplication of his self-judging, behold I, even I, so vile, have begun thus far to bespeak the Lord of glory, may I not proceed? He hath encouraged me thus far, I will yet go further. 2. His ground supposed.

Perhaps twenty shall be found there. — If there be found. Sept. Here he fall's ten more, hoping that number would be found. 3. His prayer implied; Oh spare all & do not destroy for the sake of twenty righteous among them. 2. God's answer hereunto.

And he said I will not destroy for the sake of the twenty. — Cald. same. — Sept. If I find twenty. God grants thus far upon abatement of ten more. Find me twenty, and judgment shall not proceed.

It instruct's us.
• D. 1. Multiplied self judging is requisite with multiplied boldness in addresses unto God.
• D. 2. Humility encouraged by God, beg's grace to condescend lower to its wants.
• D. 3. Grace despiseth not, but yields to the pressing intercession of the humble soul. Ver. 31.

Sixthly. The last intercession of Abraham now followeth, and he speaketh no more in this matter. Ver. 32. Wherein, 1. His request framed as before, and therein, 1. A prefacing petition to divert God's wrath, as was, ver. 30. 2. A limitaion of himself, but this one petition more in this matter, — And I will speak yet but once, or this one turn. So far God lets out his Spirit. — Sept. wilt thou, if I speak yet once? i. e. Thou wilt not be displeased if I do, 3. His last reason supposed.

Perhaps there shall be found there ten, — Sept. If there be found, &c. 4. His prayer implied, O spare for the sake of ten. 2. God's answer in the last place by way of grant.

And he said, I will not destroy for the sake of the ten. — Sept. and Cald. same. Abraham surely thought so many to be in Lot's family at least, yet when he had his grant he find's it otherwise.

It teacheth us.
• D. 1. Gracious souls would not willingly provoke God though they desire to prevail with him even for wicked ones, that these be spared by him.
• D. 2. In intercession for sinners there is a limit and bound set by God upon the Spirits of his Saints. Grace ordereth it so.
• D. 3. Saints drive in prayer the deliverance of the wicked to the lowest and least price that may be. To ten. O Lord spare them.
• D. 4. God's grace condescends to the lowest and least number of the righteous, that he may be gracicious to others. So sometimes he doth, but not always. Ver. 32.

Seventhly. The close of all followeth, Ver. 33. Abraham having procured grace to come so low, he dares go no farther, neither will God stay to hear anymore. Two things are here recorded at the conclusion. First. God's departure from him.

And Jehovah departed as he had finished to speak unto Abraham. — Sept. same. — Cald. and the glory of the Lord was taken up, when he ceased to speak to Abraham. Herein we have, 1. God's motion mentioned, which was local in respect of the body assumed, and that signal of his refusing anymore petitions about this matter. 2. The occasion or season of it, the finishing of his communication with Abraham, so much as he vouchsafed. Secondly Abraham's return home.

And Abraham returned to his place. i. To his tent and family whence he came with his guest. Which carrieth in it his cessation from further interceding, and his betaking himself to his own charge, about the duties which concerned him therein: no doubt with an heart full of care.

Learn we in this close.
• D. 1. God hath his time set for hearing Saints intercessions for sinners and answer's, and then he will hear no more.
• D. 2. God heareth out his Saints in all humble and faithful entreaties of him.
• D. 3. God's answer being given, Saints must go away contented with God's will, and return to their relation duties. So did Abraham.

A Corollary from all.

This being an extraordinary dignation from God, learn this. Extraordinary actions of some Saints must not be drawn into ordinary practice. No cause therefore for us to plead so with God for any.

CHAP. XIX.

THis Chapter containeth the history of the execution of God's threatened vengeance on Sodom and the cities about it. In the whole are these parts. 1. The access of the executioners, and entertainment of them by Lot. Ver. 1.2.3. 2. The high provocation of the Sodomites at this very instant of judgment. Ver. 4 to the end of Ver. 11. Thirdly. The deliverance of Lot & his. V. 12. to 23. Fourthly the execution done, and judgment on Lots wife. V. 24. to 26. Fifthly. The care of Abraham and God's respect to him in it. Ver. 27. to 29. Sixthly. The condition of Lot after his deliverance. Ver. 30 to 38.

First. In the first general passage of this history are to be noted these particulars, 1. The access of the messengers for execution unto Sodom▪

And there came two angels to Sodom in the even. S • ptuag. and Cald. same. — 1. The subject of access, two angels, they were two of those three, who dined with Abraham, styled men, and dispatched away by the third for this work intended. Chap. 18. ver. 2.22. Yet here called Angels: so they were in their own natures as well as office; only for this time God clothed them with human shapes and natures. 2. The access, they came (or were come) to Sodom, there indeed they were at present to execute the work enjoined on them, for vengeance on the place, and deliverance of Lot and his. Their number hath no mystery. 3. The time, it was the even of that day when they dined with Abraham; they hastened according to their charge, for it was the space of five German, or fifteen English miles between Abraham's place and Sodom. For the possibility of their conveyance in such a time it cannot be doubtful; why the even is pitched on, vain are conjectures, which make it emblematical of sad tidings, as the morning and midday of good. It is enough so providence ordered it, and perhaps that they might be eye-witnesses of their horrid practices in the night. But at this time they are come. 2. The providential posture of Lot, described.

And Lot was sitting in the gate of Sodom. — Sept. and Cald. same. Herein are obvious. 1. The subject, Lot, the man whom providence appointed to be saved from Sodom's overthrow and therefore put's him in the way of the Angels at that time. 2. The posture of him, he sat in the gate of Sodom. The history is literal, therefore his session was as men use to rest their bodies or to wait for any, so the gate note's nothing but the entrance into the city, a place fittest to meet with travellers, and so ordered by God that now he should be there; as to that conjecture which makes the gate to be taken figuratively, as if it should mean, that Lot sat there as a judge because their sessions were kept in the gates of cities, it is altogether unapt for this place, as also untrue, for Lot was no ruler as appear's, Ver. 9.

3. The salutation given by Lot upon his first view of them.

And Lot saw, and rose to meet them, and bowed himself with the face on the earth. — Worshipped, &c. Sept. and Cald. Wherein are observable. 1. Readiness, to observe his providential guests, he saw. 2. Diligence, and stirring to take opportunity of receiving them. 3. Humility, towards those whom doubtless by some intimations he might perceive were sent of God. So he doth not only eye them, and meet them, but prostrates himself before them.

Learn from it.
• D. 1. God's dignation of human shapes takes not away the nature of Angels. But they abide such still.
• D. 2. Angels are speedy messengers to execute judgment upon the wicked, and to work deliverance for the righteous.
• D. 3. Providence puts men in the way of mercy to whom he sends deliverance.
• D. 4. God makes his servants to eye, and meet, and honor the instruments of salvation, and of vengeance. Ver. 1.

4. The invitation which Lot giveth them. Wherein. 1. His compellation of them is recorded — And he said, Behold I pray my Lord's. This is an honorable bespeaking of them, upon whom doubtless he perceived some eminent character of their special dignity and office. That criticism between the twoe vowells in Adonai, is but weak. Doubtless though the name primitively is God's, yet this as well as others is transferred to Angels and to men. 2. His friendly invitation of them. 1. To a stop, and digression into his habitation.

Turn aside I pray you into your servants house, — Sept. and Cald. same. Thus far he offereth them a shelter; wherein appear. (1) his fair entreaty; I pray, a term noting real desire. (2) His care of them, turn ye out of the street into a house. He knew it would not be so safe abroad for them in the night; here may be noted that gates and houses were proper unto cities and fenced places. Abraham dwelt in an oak-grove, and a tent sufficed him, but Lot had an house within gates and fences, and yet not so safe. (3) His humility acknowledging himself their servant, and his house so far theirs. 2. To a lodging, — and stay all night, or lodge with me, as the night requireth your repose. 〈 in non-Latin alphabet 〉 , Sept. 3. To a refreshing of their bodies, for their better progress the next day.

And wash your feet, and ye shall rise up early and go on in your way. — Sept: and Cald. same. We have here. 1. His refreshing offered, washing, which was very needful for travellers in that country, walking mostly bare footed. 2. The end of his offer, to help them onward in their journey, he knowing not yet the business about which they came, he would not hinder them by kindness. Fifthly. The denial of the Angels unto this invitation.

And they said no, for we will lodge in the street, or stay the night there. — Sept. and Cald. same. 1. Their denial was real, not feigned. 2. Their reason noteth their purpose, to lodge in the street, perhaps to discover the wickedness of the place, which appeared to them afterward in the house.

Learn from it.
• D. 1. The Spirit of grace is courteous and humble towards the messengers of God, though they be strangers.
• D. 2. A gracious soul is free, and real in inviting such strangers to shelter, lodging, and refreshing needful for them.
• D. 3. Gates & houses are men's safeguards; yet none without God.
• D. 4. Gracious hospitality, would be no hindrance to God's servants, but help them in their way.
• D. 5. God's messengers may deny the kindness of Saints without breach of charity upon special grounds. Ver. 2.

Sixthly. The importunity of Lot for all this denial, thus recorded.

And he forced upon them exceedingly, i. e. with his mouth, — And he violently compelled them, Sept. Cald. This doubtless was a force of love overcoming them with great importunity; he did not coldly entreat, but with all his might begged them to be his guests. The intention of his entreaty is superlative.

7. The grant of the Angels hereupon:

And they turned into him, and entered into his house — Sept. and Cald. same. Herein they yield his request, without lightness or equivocation; for their purpose was real to abide in the street; and yet did not intend upon importunity wholly to deny him.

8. The provision made by Lot and their acceptance.

And he made them a banquet, and baked, unleav'ned bread or cakes; and they did eat. — Cald. same. — A drinking. Sept. 1. Lots entertainment.

1. He made for them a feast, a word not used in Abraham's entertainment, yet doubtless not intending much more; however the corruption of that place, which was fullness of bread, among the rest, might perhaps entice Lot to imitate something; but here we have no complaint of him; though it was charged heavily upon Sodom; not that God gave them fullness, but that they abused it to gluttony and drunkenness, which stirred up all other beastly lusts in them. Their fullness was of their own making, even to the overcharging of nature, and besotting of it. Ezek. 16.49. 2. He baked unleavened cakes, such as soonest could be provided, and doubtless the best he had. This hath not to do with the Law of unleavened bread, given by Moses, however some fancy this was occasional only, and for common use. 2 The guests acceptance and compliance, they eat of what was provided for them; under which action sweet society and communion are carried, Angels converse with gracious men, and these have fellowship with them.

Learn we hence.
• D. 1. Gracious love is violent for doing good to God's messengers, and will have no nay.
• D. 2. God and his servants are sometimes overcome with the importunity of his loving Saints.
• D. 3. Love in Saints is free and liberal to all whom from God it entertaineth.
• D. 4. There may be honest feasting in Lot's house among the riott and gluttony of the Sodomites.
• D. 5. Such feasting is allowed and accepted by God and his servants. Hebr. 13.
• D. 6. God, and Angels, and gracious men, may eat and drink and have sweet society or communion with each other. Ver 3. It is good feasting when a man hath God and Angels at his table.

Secondly In the next general passage, which is the Sodomites provocation in present unto vengeance, occur; 1. Their assault upon Lots house, ver. 4.5. 2. Lots intervention to prevent evil, ver. 6.7.8. 3. The Sodomites violence upon him, ver. 9. 4. The rescue of Lot by the Angels, ver. 10. 5. The frustration of the Sodomit's design, ver. 11.

First, in their assault these particulars are considerable, 1. The time of it.

Before that they lay down, — But before they slept, Sept. — Yet they lay not down. Cald. The expression noteth the season to be the night, when men should rest, this is the opportunity which sin taketh to express it's fury, Lot feared it would have proved a bad time abroad, but conceived there would be more security in his house, yet this time was taken, which was also the instant of judgment. 2. The assailants, — thus characterised.

And the men of the city, the men of Sodom, from the child to the ancient, all the people from the end, or border of it. — All the people together. Sept. Cald. Such a description of an universal contagion, that is not ordinarily heard. 1. From ages, Old and young, 2. From universality, all the people, 3. From their bounds, throughout the city from end to end. All these conclude that ten righteous could not be found. 3. The Assault.

They compass • d the house, — Sept. same. — They trencht about the house, Cald. The sense is, so they rounded it that no escape should be made out of their violent hands, neither at fore door nor at postern, ver. 4.

4. The summons which they gave, wherein may be seen, 1. Their clamour.

And they cried upon Lot; and said; — And they called unto Lot, &c Doubtless the cry was impetuous and mutinous; violent, and irresistible by him; so sin useth to clamour. 2. Their question made to him.

Where the men which came unto thee, this night? — Where are? — Sept. and Cald. This inquisition also was not of wise and sober men, for safety in looking after strangers, but of man-slayers who lay in wait to defile and destroy, even an inquisition unto the utmost of filthiness. 3. Their demand.

And we will know them, — That we may congenerate which them, Sept. Cald. as Hebr. In which expression according to wat Lot answereth, is discovered the height of wickedness, & the loud cry of their abominations, from which vengeance could not stay longer. 1. In requiring harmless strangers from their place of rest to be delivered unto their violence 2. In the end of their demand, which was to make them objects of unnatural lusts, the most horrid abomination, even to commit filthiness with them; which is the sense of their knowing them here, as Lots words do import. That sin which hence is called Sodomy, the defiling of men's selves with mankind. — Notorious wickedness! Ezek. 16. v. 49.50. Rom. 1.27. 1. Tim. 1.10.

Learn from it.
• D. 1. The season of rest for the innocent is the time of rage for wickedness.
• D. 2. Cities usually are seats of greatest sins. It was the city Sodom, walled to secure their wickedness.
• D. 3. The universal corruption of all ages is a sad presage of universal desolation.
• D. 4. Sins flock from every corner to join hands in wicked abominations.
• D. 5. Houses are small defences against the violence of impetuous sinners. They easily beset them. Ver. 4.
• D. 6. Impetuous are the clamours of violent sinners upon the righteous.
• D. 7. Inquisitive is wickedness to find a prey for itself to feed on.
• D. 8. Violent sinners demand the innocent to be given up unto them.
• D. 9. Sin groweth to it's full pitch, when it carrieth men to unnatural lust. Sodomy is an high crying sin. Ver. 5.

Secondly The next particular is Lots intervention for the safety of his guests, who were now environed with beastly enemies, wherein we have to consider, 1. His adventure in going out to appease them. ver. 6.

And Lot went out unto them to the fore door, and shut the portal after him. — So the Sept. express it by 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 ; The Cald. may suit also with it. Wherein the pious care which he had of his guests appear's, 1. In his exposing himself to danger rather than them, He himself went out to this furious multitude; His courage and fidelity were eminent in this; in faith and duty appeareth his boldness, to put himself in the throng of such neighing horses. 2. In shutting them in; by which he labored to prevent the violence of the Sodomites in entering the house; as doors are made, and shut, to keep all safe within. To shut the door, was to secure the house and all within it.

Learn from it.
• D. 1. Gracious souls will endanger their own lives, to secure the messengers of God under their roof.
• D. 2. It is bounden fidelity to secure innocent strangers against wicked violence.
• D. 3. Faith, and love of duty will encourage the Saints to such hard enterprises.
• D. 4. Saints providence would serve God's, in shutting doors against encroaching danger. Ver. 6.

2. His advise to them by way of dehortation, ver. 7.

And he said, brethren, pray do not evil, or wickedly. — By no means, men brethren, do not wickedness. Sept. — Cald. same. Wherein we have to note, 1. His compellation, brethren, so he styleth either for creation, or cohabitation, not for combination in evil. Thus with soft words he labors to qualify the heat of their fury. 2. His counsel by way of dehortation, I pray do not wickedly; Thus far his righteous soul striveth lawfully against the violence of their sinful attempt, sweet words and sound counsels are the means which thus far he useth to oppose violent transgressors, if it might be to keep them from evil, even from that odious sin intended by them.

Learn hence.
• D. 1. It is not unbeseeming Saints in some respect to style the vilest of men brethren, to win them from evil.
• D. 2. Kindness which is comely in the Saints must not flatter men to keep them in sin.
• D. 3. Pious souls put out all their strength in dissuading the wicked from sin. Ver. 7.

Thirdly. His offer by way of remedy, which he maketh, to prevent this evil from his guests. Ver. 8. Herein we have also to consider, 1. His humility in bespeaking them, — Behold I pray, — Cald. the same — Sept. wants it. It is an humble frame of speech to quench the fury of violent sinners, that were enraged with lust. 2. His discovery to them, I have two daughters who have not known man.

That is, they were virgins, and yet betrothed unto husbands, but not married, nor in cohabitation with them. 3. His proffer.

I will bring out them I pray, and do to them as is good in your eyes. — And use them as it pleaseth you, Sept. — Cald. as Heb. Wherein, 1. His indulgence offered to their fury, I will bring them out unto you, that is, deliver them into your hands, rather then give up innocent strangers to you. 2. His license, Use them, as seem's good unto you, although it be unto defilement; a strange remedy, but yet a great condescension, in denying his own and children's comfort to secure strangers.

Fourthly. His exemption of his guests upon this account from violence, and danger, wherein occur, 1. His exception.

Only to these men, do not a word, or thing. That is, anything of evil; — Do no unrighteous thing, Sept. — Cald. as Heb. That is the meaning, do no such hurt or evil, which your clamour makes known. That abominable wickedness which crieth unto heaven. 2. His reason, alleged — For therefore are they come under the shadow of my raster, or roof. Synecd. — Under the covering of my beams, Sep. A paraphrase of his house, that is, those innocent are come in, to be sheltered by me under my roof, therefore do them no wrong.

Quest. Was Lots offer good in this matter?

Answ. It is maintained so by many, and that several ways, but chiefly, because some conceive, Lot intended no such thing, as the defilement of his daughters; but spake it only to curb their unnatural lusts, as Reuben said to Jacob, kill my sons, if I bring not Benjamin again; his mind was not to have his sons slain, but to show the care he would have of his younger brother. Gen. 42. ver. 37. So is conceived to be Lots mind, let my daughters be defiled rather then these strangers abused; but desiring neither. Yet the form of words seem to carry that Lot would have done this, to secure his guests; and therefore is it reckoned among his slips. But doubtless not to be laid as his reproach, who was now put upon such a great temptation.

Learn from it.
• D. 1. Humble carriage is best to overcome the proud insultations of the wicked.
• D. 2. Gracious souls choose rather to suffer in their own dearest comforts then expose the messengers of God and strangers unto violence.
• D. 3. Gracious hearts in the heat of temptation may pitch upon evil means to do good and prevent a greater.
• D. 4. God doth not reproach such for their failings.
• D. 5. It is the Saints property to be very solicitous of securing such as are of God's family with them.
• D. 6. Fidelity preswades Christians to secure innocent ones that are come to them for shelter. Ver. 8.

Thirdly. The third particular noted in the second general now followeth which is the violence of the Sodomites upon Lot. Ver. 9. Wherein we have to consider these particulars. 1. Their reply by way of slighting and contempt, which is expressed in two passages from them,

1. — And they said, be gone further. — Depart there, Sept. — Go back there, Cald. A contemptuous expression; as when we say get you gone, and not enduring to see or speak with any one: so they impatient of anymore words from Lot, reject him with this scornful apage, be gone, stand back.

2. — And they said, this one came to sojourn, and judging he will judge, or will he judging judge? — Thou camest in, to sojourn, was it also to judge judgment? Sept. — This one, &c. and behold he judgeth judgment. Cald. — Which is as much as, he takes upon himself to be a judge, wherein they reproach him. 1. With his pilgrim condition, This one came to sojourn, having no place of his own; a poor snaake that knew not where to have shelter; and is but one single fellow, and he to talk to all us the congregation of Sodom? We will not bear it. 2. With usurpation, and he will be judging judge. So some read it as a scornful expostulation; but others positively, as a malicious charge or accusation. This strange fellow will needs be judge and give laws to us, to bring us under; but we will have none of this. So the best counsels are taken by the wicked with the worst interpretations. 2. Their reply by way of menacing and threat.

Now will we do evil to thee above them. — Now we will afflict thee more than them. Sept. — Cald as Heb. Here's the devilish retribution of wicked men to such as seek to save them by good counsel. 1. The matter of the threatening, is to do him mischief, doubtless the same in kind with what they intended to his strangers, for whom he adventureth himself. 2. The subject of this threatening, Lot himself, his own body. 3. The measure of it, set down comparatively more to him than to them. So wickedness return's to the opposers of it.

3. Their attempt to do what they threatened.

And they thrust upon the man, upon Lot very much: and drew near to break the door. — And they forced the man even Lot exceedingly, &c. Sept. — And they pressed the man Lot mightily. Cald. Wherein double violence is offered. 1. Upon Lot himself, their act was a violent pressing to take him and prostrate him to their wickedness; the intention of their act is, that they forced exceedingly, with all their might.

2. Upon his house and guests within, they drew near to break the door; gates nor doors can withstand the fury of an enraged sinful multitude; by this, they intended to enter and have their lustful wills upon whom they pleased; this was the fruit of Lots striving with the wicked Sodomites.

Learn from it.
• D. 1. It is height of wickedness to be impatient of hearing good counsel.
• D. 2. Impudent sinners recompense the best counsels with scornful taunts, and false criminations.
• D. 3. Strangeness in the world exposeth the Saints of God to the scorn and abuses of worldly men.
• D. 4. Multitudes in wickedness think to carry out all their villainy against single Saints.
• D. 5. Friendly counsels are received by the wicked but as usurpations.
• D. 6. The wicked hand of violence is more enraged to do mischief upon them that do withstand it. Sin groweth so by rebukes.
• D. 7. Obstinate sinners do not only threaten but act violence to the highest upon the best, who do oppose them.
• D. 8. Neither men, nor gates, nor doors can withstand the violence of lustful men; when God gives them up. Ver. 9.

4. The fourth particular in the second general is Lot's rescue. ver. 10. Wherein also are to be considered. 1. The deliverers.

The men, even the Angels in human shapes, whom Lot entertained and for whom he had so much adventured himself. 2. The acts making up Lots rescue or deliverance, these. 1. — And they sent out their hand, — stretched forth their hands, Sept. and Cald. Such now the Angels had in their assumed bodies, and these are made instruments of Lots preservation being now pressed with the violence of the Sodomites. The hands of these were mightier then all the wicked. 2.

And they made Lot come in unto them into the house. — They drew Lot, &c. Sept. Force to force, but this greater: the meaning is clear, they brought him out of the hands of the Sodomites into his house for safety. 3, — And they shut the door. — so Sept. and Cald. That is against their violent pursuit, and it is fast shut when Angels shut it; men cannot open such doors to enter or to hurt any within.

Learn hence.
• D. 1. God in his Angels appears seasonably a deliverer to his Saints, who are but weak undertakers for him.
• D. 2. Angels may have hands created, and them put forth for the rescue of endangered Saints.
• D. 3. Saints are caught sometimes by Angels into safety, when they seem to be caught by wicked hands to misery.
• D. 4. The houses of God's Saints are safe, when the Angels shut the doors. V. 10.

Fifthly. The Sodomites frustration followeth which helped on Lots safety as it is described. ver. 11. Wherein are to be noted. 1. An act of judgment miraculous upon them, stopping their present fury.

And they smote the men which were at the door of the house with blindednesses, from the little to the great, — 〈 in non-Latin alphabet 〉 , Sept. — Avidentia, August. 1. The inflicters were the Angels in the forms of men. 2. The object the Sodomites, set out, both by their present employment, they were surrounding Lots house, and approaching the door to break in by violence: and also by the universality of them, from the least to the greatest, as many as were equal in sin are the same in judgment. 3. The infliction itself, they were smitten with blindnesses. (1) The evil inflicted is blindnesses in the plural, both of eyes and mind, this word is but twice used, here and 2. King. 6.18. (2) The infliction was judicial from God by his Angels, which at God's word they can do, yea and the devils to, when God will give up men unto them. Whether this were by mis-representing the object, or by darkening the air, or by smiting the visive faculty and organ, or by all, it matters not, but this was the hand of God on them.

2. The effect of this blinding judgment.

And they grievously labored, or wearied themselves to find the door. — And they fainted seeking the door. Sept. — Cald. as Hebr. Wherein are these two evils dispensed on them. 1. Great toil, pain, labor unto weariness and fainting. 2. Frustration, they seek but never find, so that the walls were enough to contend with blind men. The like was to the Syrians. 2. Kings. 6.18.

It learneth us.
• D. 1. In the worst and most violent pursuit of Saints and innocent ones, God can blind, and infatuate their wicked persecutors.
• D. 2. Universal is God's judgment usually, when universal is the sin provoking, upon small and great.
• D. 3. Sore pain do the wicked take and suffer in prosecuting violence against God's Saints.
• D. 4. All the labor of the wicked is lost against God's people, they may seek but shall not find. V. 11.

Thirdly, the next general head of the chapter followeth, which containeth the history of Lots salvation and deliverance from Sodom's destruction, wherein are observable. 1. The Angels warning him to be gone. ver. 12.13.

2. Lots warning thereupon to his sons. 14.

3. The Angels dispatching Lot away, with God's charge to him. ver 15.16.17.

4. Lots supplication for a place of refuge. ver. 18.19.20.

5. The Lord's answer of grant unto him. ver. 21.22.23.

In the first of these we have these particulars to consider. 1. The Angels expostulation with Lot.

And the men said to Lot, who yet belongeth to thee here? Sep. and Cald. express not this question, which yet is not to be omitted. 1. The inquisitours, by their name and appearance men, by their nature and office, the Angels of Jehovah. 2. The inquiry, which is not from ignorance as if they knew not Lots allies, but of providence and care, over Lot and his, to call them altogether and save them. Who or what more belongeth to thee yet here? We will look to all that is thine.

2. The Angels admonition to him.

Son in Law, and thy sons, and thy daughters, and whatsoever is to thee in the city, bring out of the place. — Hast thou here sons in law, or sons or daughters? or if thou have any other in this city, &c. Sept. — Cald. to the same purpose. 1. Here is the matter of the Angels care, all that was near and dear to Lot in that place, noted by relation.

2. The act of care in advising, bring them all out of this place, let none stay here behind. ver. 12. 3. The Angels reason of this their advice, which is threefold. 1. Their present purpose of destroying it.

Because we are destroying or about to destroy this place, — We do destroy, Sept. — We will destroy, Cald. The sum is, destruction is determined upon this place, and the time of execution is come, therefore bring out all thine and be gone, least you perish in the ruins of it. What destruction this was will appear hereafter. Good Angels do it.

2. The cry of their abominations before the Lord, which was very great. And the cause of it. — Because the cry of them is grown great to the face of Jehovah. — Sept. Their cry is exalted, &c. — Cald. their cry is great. — Therefore would the Angels have Lot gone from amid'st the crying sins of that people.

1. The evil is The cry of sins. 2. The aggravation, It is exalted, or grown great. 3. The provocation of them, it is In the Very face of God, and against his visitation and threatenings. 3. The commission from Jehovah unto them to destroy the place and inhabitants.

And Jehovah hath sent us to destroy it, — And the Lord hath sent us to blott it out. Septua. — Cald. as Hebr. 1. The power commissionating, Jehovah the everlasting God, who ruleth in Heaven and Earth. 2. The mission, he sent them in this manner to try the Sodomites, and find out their wickedness. 3. The commission is utterly to destroy place and people where wickedness crieth so loud; the eminency of which destruction is declared in the execution. Ver. 13.

We may learn from all this.
• D. 1. While God blind's the wicked, he maketh way for his servants to escape. Connection.
• D. 2. Sweet is the providence, and solicitous is the care of God by his Angel, over his Saints to save them.
• D. 3. Sons and Daughters fare the better with God for being related to holy parents.
• D. 4. God calleth his, and all that are near and dear to him out of the place, upon which vengeance is determined. So out of Spiritual Sodom. Rev. 18.4.
• D. 5. Approaching vengeance discovered should make Saints quit themselves from among the wicked. V. 12.
• D. 6. When the cry of sins groweth great against God's face, it is time for Saints to hasle from thence.
• D. 7. Jehovah commissionat's destroyers to blot out the wicked in the earth.
• D. 8. Good Angels are sometimes commissionated to destroy the wicked as well as to save the righteous. Ver. 13.

2. The next particular in the third general is Lots warning to his sons in law. ver. 14. Wherein are. 1. His access to them — And Lot went out, The connection supposeth, that by the judgment of blindness cast upon the Sodomites, the tumult was ceased, and the assailants drawn of from the house, then Lot according to the item of the Angels goeth about the saving of his allies, if yet it might be; out therefore he goeth to their habitations timely to warn them. 2. His admonition or advise unto them, wherein. 1. The intention of it, in the double expression used, — And he spake, and he said, — So Sept. and Cald. It note's the earnestness of heart in fastening timely advise upon them. He spake it, and said it again. 2. The object of it to whom it was spoken, described. 1. By their relation, — To his sons-in-law, such as were mentioned before by the Angels. 2. By the ground of this relation, — Receiving his daughters, or being about to take them, — Who had taken his daughters, Sept. — Cald. as Hebr. The expression in the letter is present, taking, which some read future, that they were now about to take his daughters for wives: others as Septuagint. read it in time past which had taken his daughters; and so determine that Lot had some daughters married, beside the two virgins, which went out with him, and they with their husbands by unbelief perished; but to be peremptory in saying that he had, or had not more children, where no revelation is made to us, will be but rashness.

3. The matter of his advise.

Arise, go out of this place, for Jehovah is destroying the city. — Sept. and Cald. same. Wherein we have. 1. His advise, arise; that is, suddenly bestirr yourselves, go ye out of this place, leave all you have here, come and escape with me. 2. His reason, which was strong faith upon God's revelation, Jehovah is destroying, or about to destroy the city. (1) He believeth, the eternal God was now provoked to execute wrath. (2) The act mentioned, which in Hebr, is in the present time, but here rightly rendered in the future by Sept. and ours, for as yet execution was not done; (3) The object upon which this destruction was to come, the city where they dwelt, which was enough as to them that they might provide presently to be gone with him. No stateliness of cities exempt them from God's vengeance.

3. His entertainment which he find's with his sons in law.

And he was as one mocking in the eyes of his sons in law, and he seemed to do ridiculously before his sons in law, Sept. 〈 in non-Latin alphabet 〉 . — And he was as a laughing stock unto his sons in Law. Cald. Their entertainment is with derision and scorn. Wherein, 1. The party divided, Lot with his message, and with his God, 2. The derision, he and all he said from his God was made as ridiculous, that they giered; and laughed him to scorn for his advise. 3. The deriders, sons in law, of near relation but none of his religion in truth; such as loved Sodom better then God's Church; these though nature might teach them to reverence, yet they deride their father, as a doter, dreaming of vengeance, which they would not believe.

Quest. Why doth God send Lot unto such wicked men?

Answ. His reason is best known to himself, yet surely we may conclude, it was for the glorifying of himself. 1. In warning them to fly from wrath. 2. In rendering them thereby more inexcusable. 3. In declaring his judgments to be most righteous.

Learn.
• D. 1. Good fathers make haste inmidst of dangers to keep their children from destruction, Being fore-warned of God's Judgments.
• D. 2. Gracious parents are earnest with children to press on counsels for their good and safety.
• D. 3. Neer relations in the flesh, though wicked, yet are dear unto gracious souls to save them.
• D. 4. Faith concerning God's judgments revealed, will put gracious hearts upon hastening others out of them.
• D. 5. Places of habitation when they be places of vengeance, as well as of sin, must be abhorred and forsaken by God's Saints.
• D. 6. Cities though never so strong and stately cannot secure sinners from ruin. It and they shall perish.
• D. 7. Jehovah is the Author of destruction upon places of wickedness, who cannot be resisted.
• D. 8. God sends messengers of salvation sometimes to the vilest of men, to Lots sons, &c.
• D. 9. God, his messengers, and his messages of vengeance, are all but scorns and derisions to wicked men.
• D. 10. Secure scorning of destruction from God is the immediate fore-runner of it: as here. Ver. 14.

3. The next particular noted about Lot's deliverance is the angels speeding him out of Sodom, Ver. 15.16.17. wherein we have to note.

1. The angels urgency in word, and therein, 1. The season which they took to press him. — And as that very morning did ascend. — As it was the dawning of the day, Sept. — Cald. as Hebr. It was but a bad night with Lot by reason of the violence of the Sodomit's, now early at the dawning of the day is Lot stir'd up by the angels, because vengeance hastened on that wicked place. 2. Their urgency on him in pressing terms.

And the Angels pressed upon Lot, in saying, arise, take thy wise, and thy two daughters, here found, or present. — The angels hastened Lot, saying, arising take thy wife, and the daughters which thou hast, and be gone out. Sept. — The angels forced Lot, &c. and thy daughters which are found faithful with thee. Cald. — (1) The manner of urging him was earnest, pressing, restless, giving him no pause. (2) The matter urged was to quit himself, wife and children of the place, arise, take, be gone. So backward are God's Saints sometimes to depart from sinners.

3. The reason of their speed and urgency.

Least thou be consumed in the iniquity of the city. — That thou be not destroyed together with the iniquities of the city Septua. — Least perhaps thou be smitten in the sins of the city. Cald. 1. Prevention of direful destruction from Lot and his, moveth the angels so to press him. 2. The provocation by the sins and abominations of the city, on which God was now resolved to take full vengeance; iniquity is here put for the punishment due unto sinners, and vengeance ready to be inflicted on them; from both the angels would save Lot; therefore they are so earnest. Ver. 15.

Learn hence.
• D. 1. Early are God's Angels up to save his gracious accepted ones.
• D. 2. When the night brings trouble, the dawning day may bring relief and comfort unto God's holy ones. Psalm. 30.5.
• D. 3. Zealous, earnest, and pressing is the ministry of angels for the salvation of the Saints.
• D. 4. Saints must arise and be gone with theirs from the wicked, if they reach to God's salvation. This is their duty.
• D. 5. Continuance with the wicked against God's call, subject's such souls to destruction with them. Ver. 15.

Secondly. The angels urgency in deed. Wherein are, 1. The occasion, being Lots demeanour upon all this, — And he delayed, — And they were troubled, Sept. — Cald. as Heb. This delay, implying loath to depart, discovers Lots hankering yet after his pleasant place in Sodom, it is by the Seventy spoken of all, Lot his wife, &c. that they were all troubled; that is, distracted about their affairs and sudden warning to be gone, and thereupon delay was made, to the endangering of him and his. 2. The urgency of the angels itself by action upon Lot. Wherein, 1. We have their act, which is twofold. 1. Apprehension of him, his wife, and daughters.

And the men caught by his hand, and by the hand of his wife, and by the hand of his two daughters. Here is a further demonstration of saving providence when words will not do, even to lay hands upon poor men to save them. The angels as men lay hold on Lot while he is lingering himself into danger. 2. Disposition, or placing them out in the way of escaping.

And they brought him forth, and set him at rest without the city. The Seventy leave out this. The Chaldee as Hebr. In this case we see the angels of God move with effect toward the safety of God's servants. 1. They move them from that inveagling place, which enticed them into danger; Lot under some temptation by divers occurrencies is tossed between God and the creatures, probably with some doubts of the event foretold, being willing to keep his earthly place, now therefore by force they draw him out. 2. They set him in the way of deliverance out of the gates of the city, the expression noteth, a setting of him to rest, that he might be at peace, being separated from the iniquities and desolation of the wicked; so as it is derived from one word; but as most agree from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 it note's, a placing or setting of him in the way of escaping only.

2. The reason efficient of this act of the angels, thus expressed.

In the mercy of Jehovah toward him, or in the indulgence, and pardon of Jehovah — In the Lord's sparing him, Sept. — Because God had pity on him, Cald. — The gracious acceptance, mercy, and indulgence of Jehovah to Lot, was the cause of this ministration of the Angels, who go and do at his word.

Learn here.
• D. 1. Saints by infirmity may delay their own salvation, when hastened by the messengers of God. Flesh may hinder and delay.
• D. 2. Providence order's his angels to take hold of hands to deliver, when they cannot persuade hearts. Works shall do what words did not.
• D. 3. God's angels leave not the conduct of his Saints until they set them without danger.
• D. 4. God's free grace and mercy to his servants is the only cause of all their deliverances by angels. Ver. 16. From all danger.

3. Now followeth God's special command to Lot, being now set in the way of deliverance, Ver. 17 ^th Wherein 1. The occasion of the command, is thus recorded — And it was, as they brought them forth. — Sept. and Cald. same. At that time when by the angels Lot and his, were placed out of Sodom to be gone, God himself now appear's, to warrant their action and advice; when ministry was done, God sets home his command. 2. The command itself, which God giveth to Lot is threefold.

And he said, deliver thyself in thy life, deliver thyself to the mountain. This counsel or command is double, the first and the last, saving; — Save thine own life, be saved in the mountain, Sept. — Pitty thine own life, and save thyself in the mountain. Cald. — 1. The commander here is God himself, who now appears to Lot as he did to Abraham, and giveth him express command to obey for safety. 2. The work commanded, in the same word doubled, which noteth the certainty and necessity of it to be done, Escape, Escape, or deliver, deliver. 3. The object, his life, and the life of all with him, escape for thy life, or deliver thyself in thy life. 4. The term of this escape, the mountain which was beyond the bound of intended destruction. There God would save him, but not in Sodom.

2. The next command is — Look not back behind thee. — Sept. and Cald. to same. This however directed to Lot was given to all, which his wife afterward felt by her transgression.

This doubtless forbad the very outward turning of the eye anymore to Sodom; which yet intended the taking of their hearts utterly from that wicked place. God giveth command therefore that not one should look back toward it, as showing any pity to it, or hankering after it.

3. And stand not in all the plain. — Stand not in all the region round about, Sept. — Cald. as Hebr. 1. Station prohibited, nor stand, nor stay, must be, before God appoints it. 2. Place prohibited, the plain, upon which God resolved to pour out his vengeance; stand not there, where wrath is determined.

Thirdly. The reason of God's command, the same which the Angels urge for their haste upon him. Least thou be consumed or destroyed. — Least thou be taken away with them. Sept. least perhaps thou perish, Cald. Yea and all with thee. Though God can absolutely save, yet will he have his Saints use the means, and not abide among such upon whom destruction is coming. God's commands must be obeyed if Lot be saved.

Learn from it.
• D. 1. When God's Angels have done their ministry to the Saints, God giveth in his own commands for their duties.
• D. 2. God's command requireth Saints obedience in order to the obtaining of the salvation of grace.
• D. 3. Mans own motion for escaping vengeance, must follow God's grace in promising salvation.
• D. 4. God's express mind is that his saved should not look toward, nor hanker after the wicked which are about to be destroyed.
• D. 5. God would not have his redeemed stand, where destruction must be revealed.
• D. 6. Commands and threatenings are needful to bring about God's salvation to his Saints. V. 17.

Fourthly. Lots prayer for another place of refuge beside the mountain, unto which God had designed him, is the next particular about his deliverance, as followeth. ver. 18.19.20. Wherein these heads are observable.

1. Deprecation. ver. 18.

And Lot said unto them, not I pray my Lord. — I pray Lord. Sept. — I beseech you now my Lord's. Cald. The original expresseth it by way of deprecation of some evil which seemed to be threatened, ver. 17. unless he escaped to the mountain. Wherein. 1. The petitioner, Lot, now fairly delivered, warned, and charged of God. 2. The manner of expressing his desire, he spake or said, 3. The witnesses before whom, the Angels, or men spoken of, to them, that is, in their hearing; for I conceive not that they were the objects of his prayer; but Jehovah who spake to him before. 4. The matter of his deprecation Let it not be now, that is, let me not be bound to the mountain, nor for falling short be consumed, as was threatened. And this he directs to the Lord, who spake to him, Adonai, which is by some read plural my Lord's, but more apposit to the precedent, my Lord, in the singular; and so the 70 read. O Lord.

Quest. Why doth Lot turn his prayer against God's command?

Answ. Surely this was his infirmity, not to acquiesce in God's word, and yet some hope he conceiveth through God's favor to be secure in a nearer place.

Learn from it.
• D. 1. Saints warned of God and partly saved may yet be backward unto full salvation in God's own way discovered to them. Lot is not for the mountains, but Zoar.
• D. 2. The infirmities of Saints may put them on prayer for safety against God's command; and deprecate that place or way of salvation which God promiseth. Ver. 18.

2. Confession, whereby he labors to mitigate his former deprecation, and make way for another prayer.

Behold now or I pray thy servant hath found grace in thine eyes, and thou hast magnified thy mercy, which thou hast made with me, to quicken or keep alive my soul. — For as much as I thy servant have found grace before thee, and thou hast magnified thy righteousness, according to what thou doest upon me to keep alive my soul. Septu. — By sustaining my soul. Cald. In which confession occur. 1. The demonstration Behold I pray, he hideth not but proclaimeth all the mercy shown him already, & this humbly as a supplicant.

2. The matter confessed. 1. That he had found free grace in God's sight, he deserved no more then others to be delivered, but yet God of his free love shown respect to him, this he had found experimentally thus far. 2. That God had shown him great mercy as well as free, no small favor had God vouchsafed, which maketh him now so bold; (1) He acknowledgeth himself the subject of it, thou hast don to me, unworthy me, (2) The greatness of it, much goodness, great righteousness did God now show forth, making good his promise.

3. That God had kept him alive, great was the mercy to quicken and keep his soul among the living, when he might have been consumed; all this grace he maketh use of as an invitation to beg more.

3. Exception against God's command for his escaping unto the mountain, thus expressed.

And I cannot deliver myself to the mountain, least evil cleave to me, and I die. — I shall not be able to be saved on the mountain, least evils take me, &c. Sept. — Cald. to the same. A bad excuse to refuse the command of God his savior. It is wholly a bewraying of the weakness of his faith. 1. In his position, I cannot be saved in the mountain, what not where God commanded salvation? Poor Lot! But the length of way and desolatness of place, it is likely did dismay him, and made his sense too strong for his faith; that he concludes impossibility of being saved, where God designs him. 2. In his fear, least evil cleave to me, and I die, Why was there any evil too hard for God? Could not God save him alive in the mountain as well as in the plain? O Lot, carnal fear weaken's faith. But yet this exception he make's as one ground of his former deprecation, and following prayer, though it be but weak. All this is maintained as right by some, but all in vain.

Learn here.
• D. 1. Gracious souls in their weaknesses will acknowledge the freeness & greatness of God's mercy to them.
• D. 2. Infirmity yet turn's such confession aside, to a wrong use; even to desire things against God's will.
• D. 3. Saving souls alive in the midst of destructions is a free and great mercy.
• D. 4. Weakness of faith and strength of sense may make God's word seem impossible unto his servants.
• D. 5. Infirmity of faith create's many fears of evil even against God's promise.
• D. 6. Saints through infirmity apprehend death, where God clearly promiseth and giveth life. Ver. 19.

4. Supplication, whereabout these particulars are considerable.

1. His pointing out the place of safety after his mind.

Behold I pray, this city is near to fly thither, and it is little. — Sept. and Cald. to the same. Herein Lots choice is opposite to God's as for a place of security, in these respects. 1. Lot would have a city, and God a mountain, so he points out, behold this city. 2. Lot would have the place nearer, God further of. This city is near, which in his sense he could reach sooner, yet unto God it was as easy to save farther of; whom he had no cause to mistrust. 3. Lot would make his flight thither, though God gave him time to betake himself to the mountain. 4. Lot plead's the littleness of it, for his escape thither; it may be because a little refuge of man's own seem's better than a great one from God, or it may be as the place was less then the other cities so were their sins also. Whereupon Lot was the more bold to entreat. However afterward he was weary of it, and chose the mountain before it. See ver. 30.

2. His petition about it.

Pray I will deliver myself there, or let me escape or deliver, &c. — And I shall be saved, Sept. and Cald. But the future here is used for the imperative, in way of prayer, Oh, now, pray let me escape there. Thus Lot's own mind make's him pray. 3. His reason, which is twofold.

1. Taken from the place, — Is it not a little one? as if he should say, Lord it is but a small thing I pray for, and if iniquity be there, it is the less, oh spare that little one for a refuge.

2. Taken from himself, — And my soul shall live. — And my soul shall live for thy sake. Sept. — Cald. as Heb. This he prayeth, and promiseth himself, that he shall rather live in the city then in the mountain; it is likely he thought better entertainment was there then in a wilderness; although a wilderness be better when God chooseth it.

Learn hence.
• D. 1. Saints thorough weakness would be their own choosers for the place of their rest and safety, rather then to let God choose for them.
• D. 2. Sense even in Saints would choose cities rather then mountains for their safety.
• D. 3. Neerest to sense for slight, is that which Saints in their flesh desire to be their refuge.
• D. 4. A little refuge of man's own seem's better, then a greater from God.
• D. 5. Saints guided by sense pray to be secured in their own choice places.
• D. 6. God's Saints are too bold with God sometimes in lesser things.
• D. 7. Saints sometimes pray for, and promise themselves life in their own way and places. Ver. 23.

Fifthly. God's answer to Lots request now followeth, Ver. 21.22.23. Wherein these special heads are to be noted. 1. God's acceptance of Lot in his prayer, ver. 21. Set forth, 1. By respect to his person.

And he said unto him, behold I have listed up thy face also for this word or matter. — I have admired thy face, or made it admirable, Sept. 〈 in non-Latin alphabet 〉 . Used in a bad sense as to corrupt men; Jude, ver. 16. But here of God it note's an excellent act of grace. Cald. as Heb. 1. The accepter is Jehovah. 2. The accepted is Lot. 3. The acceptance itself, is regarding his person, expressed by listing up his face; for however this sometimes is used to express respect of persons, which is an evil denied of God, charged on men, yet here it noteth a pure act of grace; that however Lot had crossed God's command, and exceeded his bounds in seeking refuge in this city, for which God had cause to be angry, and to cast down Lots countenance, yet freely he indulgeth Lots infirmity, and accept's his person. 4. The matter wherein he was accepted, that very prayer, word, or thing, for which he entreated, ver. 20.

2. By sparing the place, for which he prayed, that it might be his refuge.

That I am not overthrowing the city which thou hast mentioned. — Even in this word, not to overthrow the city of which thou hast spoken, Sept. — For which thou hast prayed. Cald. Herein is a real proof of God's acceptance, that of the five cites on which vengeance was denounced, one should be spared upon Lot's entreaty: there is no difficulty in the words, only about the thing some questions are made.

Quest. 1. Was it God himself who thus answereth Lot? Or the angels?

Answ. (1) The singular expression notes but one answering. (2) This one was God himself to whom the prayer was directed, for the angels would not rob God of his glory, neither indeed was it in their power to save or exempt anything determined by God to destruction.

Quest. 2. How can God grant this against his own decree, doth he change his mind?

Answ. (1) It is not against his decree, for nowhere it is found that God determined to destroy this city. (2) God's threatenings carry usually some condition with them, as that to Nineveh; and doubtless God knew what he would do concerning Lot and Zoar. When we see God grants respite for the place to him, we may safely conclude God determined to do so. It is therefore but a fable which the Jews report, that the angels spared Zoar against God's will, and therefore were deprived of their ministry until the time of Jacob's vision, 138 years after.

Quest. 3. Why did God yield this to Lot, to go to Zoar?

Answ. God's reasons are not declared, yet something may be safely conjectured, 1. To let Lot see the comfort of his own choice, how empty it was, for he was quickly weary of residing there, and afterward goeth whether God bids him. 2. It might be to the greater conviction of that place, which was then spared, and the aggravation of their sin, who repented not. 3. God's glory was his main end in sparing and punishing, where and when he pleaseth.

Learn hence.
• D. 1. God's grace sometimes overlooketh the irregularities of his Saints prayers and accepteth their persons.
• D. 2. God sometimes grants the thing to his servants, which is irregularly desired, though not so good for them.
• D. 3. God would have his Saints take notice of his indulgence toward their desires, and to make right use of it. Behold.
• D. 4. Wicked places deserving sudden destruction are sometimes spared from it for the Saints prayers. Zoar was beholden to Lot at this time, more than they were sensible of. Ver. 21.

2. God's injunction to Lot hereupon, ver. 22. Wherein; 1. The matter of the injunction. — Haste thou, deliver thyself there. — Haste therefore to be saved there. Sept. — Be saved there. Cald. Two things are enjoined him. 1. Haste, speed, no more lingering, judgment was hastening, and therefore time for Lot to run. 2. Self-deliverance though God saved him, yet Lot must walk and travel to have God's deliverance made good unto him. Yea and to the place determined; deliverance nowhere else is to be expected; Lots deliverance of himself was but his obedience. 2. The reason of the injunction.

Because I am able to do not a word, a thing, a jot, until thou come there. — Sept. and Cald. same. These words by some are transferred to the angels, that they could not proceed to execution according to their commission, until Lot was secured; but the expression is singular and concerneth God himself who heard Lot, accepted him, and enjoined him haste. This reason of Lots haste as urged by God is made up, 1. Of the obstacle put upon God's power as expressed, because I cannot; why could not God do what he pleased? He would not, therefore could not, for otherwise Lot could not have hindered. 2. Of the let upon execution, not one thing was to be done upon Sodom, not a flash of fire to go out, until Lot was secured. 3. Of the stint put upon the place unto which Lot was to betake himself, until he arrived thither, judgment could not proceed; therefore God commands him to hasten. 3. The issue of all this passage between God and Lot; to make a memorial of it, in the nomination of the place. — Therefore he called the name of the city Tsoar. — Sygor, Sept. — Sogor, Cald. — Segor, Lat. 1. The imposer of the name is God, he who enjoined Lot to make speed, as it all run's in that third person most rationally. 2. The subject of this imposition, that city which Lot had begged for his refuge, heretofore called Bela. Gen. 14.2. 3. The name imposed Tsoar, which signifieth little, which was the reason that Lot urged for his flight thither, It was but a little one; now that little one God granted him for his present repose; and to keep a memorial of Lots prayer, and God's answer, this name is now left upon that city; as if God should say to Lot, this is the little refuge which thou desiredst rather then the place assigned by me, now thou hast thy desire, and hence forth know it by that name, the little one, or Lots little one, which yielded him but little rest, when he came thither to reside.

Learn from it.
• D. 1. Whom God accepts to save, he enjoins their duty in order to that salvation.
• D. 2. Haste unto self deliverance by obedience, is to be made by them who would see God's salvation.
• D. 3. What God will not, God cannot do either in saving or destroying; will and power are one in God, when once he hath limited himself.
• D. 4. God will not let vengeance proceed, until his accepted ones be secured.
• D. 5. God would mind the Saints of their little gain in their irregular desires, by making comforts little.
• D. 6. Memorialls would God have kept of Saints weakness and his own indulgence, to profit them, and honor himself. Ver. 22.

3. Lots arrival with the season of it, in answer to God's speedy injunction. Ver. 23.

The sun went forth upon the earth, and Lot came into Tsoar. — Sept. and Cald. same. Where we have to note, 1. The season of Lots entrance into this place of refuge, was at the sun rising. So soon as the morning dawned, he was roused up to be gone, and by sun rising, he was at the place appointed. This point of time determined salvation to Lot, but destruction to Sodom and the other cities. There is a morning which brings joy after a night of darkness and trouble, and there is a morning that brings vengeance after a night of security Isai. 47.11. Thou shalt not know the morning thereof, &c. 2. The arrival itself, Lot then entered into Tsoar; happy day for them, that Lot came thither, it would else have been heavy. Good haste, doubtless he made from Sodom to Tsoar notwithstanding lets by the way that he might not be backward unto God's command.

Learn thence.
• D. 1. Early must the obedience of Saints be, when the command of God is speedy.
• D. 2. Early obedience meets with early deliverance. The sun's going out is the Saints coming into safety.
• D. 3. Destruction cometh as early on the wicked, as salvation on the just.
• D. 4. Sad nights may have joyful mornings for the Saints, but nights of security bring the morning of misery to the wicked. Ver. 23.

Fourthly, the next general head containeth the execution of the threatened vengeance on Sodom, as well as a spectacle of justice upon backsliders in Lot's wife. Two main pieces of judgment we have then to note, 1. Vengeance upon Sodom, ver. 24.25. Where about.

1. The author of it, — And Jehovah from Jehovah, — The Lord, from the Lord Sept. — The Lord from the face of the Lord, or from before the Lord, Cald. The eternal and almighty being from himself is the author of this vengeance; that God the son did act this judgment for God the father, who gave all into his hand, is truth; and so the distinction of relations in the Deity is here hinted. But to the unbelieving Jew this is no forcing argument, because it is a proper Hebraism, to say Jehovah did work from Jehovah, that is, from himself. As the Lord said, is anything too hard for the Lord? That is, myself? &c. Gen. 18.13.14. Yet the light of the Gospel may give Christians ground, rightly to understand it both of the Father and son. The eternity of the author is notable. Fifthly The acting of it set out in two direful expressions. 1. — Rained, or made to rain brimstone and fire. Sept. and Cald. same. Here, 1. The matter used for their vengeance, is prodigiously tormenting; fire as hot as God's wrath, and this spread all over by brimstone, horried stench and burning torment; punishment fitted, for unheard of uncleanness, and burning lust. 2. The manner of inflicting, God rained it down, which notes a real, full, and unavoidable execution, as the rain falleth on the earth, and that in fullness, and returneth not again until it hath done its work; so this storm and shower of vengeance fell certainly, fully, and unavoidably, none could cover himself from this storm, but it struck houses, caves, cities, and fields; no running out of this rain. 2. — And he overthrew or subverted. Sept. and Cald. the same, he overturned. This is the effect of the former execution, even an utter ruin and destruction brought upon those abominable provoking sinners. The same expression is used. Deut. 29.23. 2. Pet. 2.6. Burning them to ashes, he condemned them with an overthrow; that is, he made an utter end of them, as much as fire could do upon the fuel. Such fiery storms could do no less then burn up their foundations, and not leave a stone upon a stone. All this done suddenly. — Lam. 4.6. And God never repented of it. Ier. 20.16.

Thirdly. The place of its rise, whence this fire is rained down. — from heaven. So Sept. and Cald. Which must intend the middle region, where by the law of providence sulphureous meteors are generated and thence poured down at God's command. However something was in this work more miraculous, the Angels doubtless acting now at the command of God, and extraordinarily raising storm and tempest, raining down fire and brimstone, when it is conceived the sun shone in its brightness. From heaven thus God takes vengeance, whence there is no escaping. Heaven hath plagues enough to be avenged on earths transgressors. Fourthly. The object of all this vengeance set out under several expressions. 1. By special name.