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QUEST. II. Of the particular Countries of these four Kings.

Vers. 1. AMraphel. This could not be Nimrod, as Lyranus and Tostatus think, for if Nimrod were Belus, the father of Ninus, he was dead above an hundred years before: for Abraham is held by Eusebius and others, to have been borne in the 43. year of Ninus reign, who reigned 89. years longer, and Abraham was now about 80. year old. It is more like that this Amraphel was Ninus the son of Semiramis, that reigned after her: Semiramis reigned 42. years after Ninus, and Ninias after her 38. years: so that Abraham's fourscore year fell out in the 28. of Ninus reign, Perer.

Arioch could not be King of Pontus, being a Country so far distant, as Jerome readeth, and toward the West: nor yet of Hellespontus, as Tostatus: but this Ellasar was a part of the Province Susiane, belonging to Assyria: there is mention made also of one Arioch King of the Elameans, Judith 1.6. but that was Dejoces King of the Medes: sic Junius.

Chedorlaomer King of Elam, that is, of the Elymeans, or Elamites, as Josephus called them in the upper part of Persia.

Tidal King of the Nations: not so called because of his large Dominion, but both because he was King of the near Countries Northward, which was inhabited, by reason of merchandise, of people of divers Countries, where was Galilea called of the Gentiles, Iun. Perer. also because he had in his army people of divers nations, Calvin. a learned man maketh it a proper name, calling Tidal King of Goiim. Concen • . Mercer.

QUEST. III. Of the Vale of Siddim, of the salt or dead Sea.

Vers. 3. These joined together in the vale of Siddim. 1. That it was a salt Valley, as the Septuagint read, it is like, because it was full of pits of brimstone, verse. 10. also it is probable, that it was full of tilled and field grounds, as the Chaldee translateth, and the word Siddim signifieth: it was not then a desert and untilled valley, as Eugubinus readeth: neither yet full of wood, as the vulgar Latin hath: for then it had been an unfit place for them to join battle in. 2. That which was the Vale of Siddim, is now the salt Sea, called the dead Sea, or Lake. Asphaltite, of the store of brimstone: which Lake was not there before the destruction of Sodom and Gomorrhah, as Cajetan and Oleaster think, but caused by the overthrow of those Cities. For though it be a great Lake, 1680. furlongs in length, and 150. in breadth, as Josephus writeth, yet considering the extraordinary work of God, in the destruction of those Cities, it might be gathered together, and partly break out of the earth by God's special work, to be a perpetual monument of God's judgments upon those wicked Cities, Perer.

QUEST. IV. Of the Rephaims.

Vers. 5. SMote the Rephaims, &c. 1. Moses maketh mention of the overthrow of those Giants, that God's power might be known, in giving victory to Abraham's small company against them, that were too strong for Giants, Chrysostom. 2. Raphaim is sometime taken for strong men, such as Giants are, as Deut. 2.20. the Zanzummims are said to be Rephaim, Giants: but here they are taken for a certain people of the Canaanites, as appeareth, Gen. 15.20. which might be so called of the Giant Harephah, 1 Chron. 20 4.

3. Ashtaroth Carnaim. 1. It is also called Ashtaroth simply without any addition, Joshua. 13.31. 2. Carnaim signifieth, having two horns: wherein Nehumannus is deceived, that thought Ashtaroth to be an hill with two tops: for Eusebius testifieth, that there was a City not far from Sodom, called Carnea. 3. Ashtaroth, Augustine saith, in the Punic language signifieth Iunones, the goddess Juno: some think that it came of Astarte, which was the name of Venus. Cicer. lib. 3. de Natur. Deo • . Perer. ex Musc. but it is most like to come of Ashterah, the Idol of the Sidonians, which was made like a sheep.

4. Zuzims are the same, which are called Zamzummis, Deut. 2.19. where mention also is made of the Emims, verse. 10.

5. Shaveh: Jerome saith there was a City of that name, not far from the Country of the Sodomites, and Mercerus taketh it to be the name of a City here: but seeing another City is named with it, Kiriathaim, which was also called Kiriath Baal, and Kiriath Jarim, the City of woods: it is more probable, as Junius, Tostatus, Oleaster, read, that Saveh rather signifieth the Plain of Kiriathaim: for to join two Cities together, being much distant, hath no great show of reason.

6. The Horit • s, are the Horims, that dwelt in Mount Seir, before the children of Esau chased th •• thence, Deut. 1.11. Borchardus saith, there were five Mountains called by the name of Seir, 1. par. c. 1. numer. 8. It was called Seir, that is, hairy, of Esau. Jerome.

QUEST. V. Of the Plain of Paran.

7. THe Plain of Paran, &c. This was the name both of a City, and of that great vast desert, Iun. wherein the children of Israel sojourned thirty eight years, being of eleven days journey to pass thorough: barren, without water, neither inhabited of man or beast, and full of rocks, and covered with deep sand, Perer.

Vers. 7. They returned and came to En Mispat, which is interpreted the fountain of judgment, so called, because there the Lord judged the Israelites for their murmuring, Jerome. As also gave sentence against Moses and Aaron, for their weakness and want of faith, Numb. 20.12. Iun.

QUEST. V. Kadesh Barnea, whether the same with Kadesh where Moses murmured.

KAdesh: This is that place, which is famous for Miriam, Moses sisters burial there, Num. 20.1. whose monument Jerome saith, remained till his time: it was in the utmost borders of Edom, ibid. verse. 16. supposed to be the same with Kadesh Barn, Perer. Afterwards it was called Rechem, as Onkeles the Chaldee Paraphrast readeth, Num. 13.27. Junius. Great question there is among the Hebrews, whether Kadesh Barnea, mentioned, Deut. 1.2. were the same with that Kadesh where Miriam died, Num. 20.1. Ramban thinketh that there were two places of that name: Kadesh Barnea was in the wilderness of Paran, from whence the spies were sent, Num. 13.26. the other Kadesh was in the wilderness of Sin, Num. 33.36. But Rasi, and Elias Oriental, take them to be all one, and make the desert of Sin to be part of the great vast wilderness of Paran: to the first subscribeth Mercerus, to the other seemeth Junius to incline; the latter I think more probable: for the Kadesh where Miriam was buried, and Moses murmured, was in the confines of Edom, Num. 20.16. so also Kadesh Barnea was not far from Mount Seir, Deut. 1.12. which was in the Country of Edom. And in this place Kadesh is the same with En Misphat, so called, not because of the judgment of the Kings in that place, as Mercerus conjectureth: but of the judging of the Israelites, because there they murmured: this Kadesh is here described not to be far from Mount Seir, and the Plain of Pharan.

The Amalekites were so called afterward of Amaleke, the nephew of Esau, Gen. 36.12. these were they which fought against Israel, Exod. 17. and were destroyed by Saul, 1 Sam. 15.

Hazezon Tamer: the City of Palms, for so tamar signifieth, which was named afterward En gaddi▪ Jerome, Junius.

QUEST. VI. How the King of Sodom and Gomorrhe fell into the slimie pits.

Vers. 10. THe Kings of Sodom and Gomorrhe fell there, &c. 1. These were not empty pits, as some Hebrews think, out of the which they used to dignity slimie earth, but they were full of slime and brimstone, for otherwise it had been no danger to fall into them. 2. These two Kings did not fall in by chance, as they fled away, for they could not be ignorant of the ground. 3. Neither did they willingly cast themselves in, as Ramban thinketh, to decline the force of the battle: but they were forced as they were chased, to fall into them. 4. Neither were these two Kings preserved by miracle there, and afterward taken out by Abraham, as the Hebrews imagine: for the King of Sodom came forth to meet Abraham, verse. 17. he stayed not till he took him out. 5. Neither is it like that the King of Gomorrhe, as Ramban thinketh, died there, seeing the King of Sodom, that was in the same danger escaped. 6. Nor yet need we to say, that these Kings armies there fell, but they themselves fled away. For this is contrary to the text. 7. But it is most like, that these slimie pits were not full of water, but of that kind of earth, so that they which fell into them, might escape with their life. The other three Kings, which are not mentioned, might be of that number, that fled to the mountains, and so were reserved to a greater judgment, Mercer.

QUEST. VII. Of the messenger that brought Abraham word.

Vers. 13. THen came one that had escaped, &c. 1. The Jews do but trifle, in saying that this was Og King of Bashan that escaped, when the Amorites were slain. 2. Neither is it evident, whether this messenger were a godly and faithful man, Calvin. 3. It is like he might be some of Lots domestical servants, or one that was acquainted with Abraham and Lots kindred, because he only reported the news concerning Lot, Muscul. 4. Some Hebrews think, that the enemies which had taken Lot, sent this messenger of purpose, that Abraham also coming to rescue Lot, might be taken, but that is unlike.

QUEST. VIII. Whence Abraham was called the Hebrew.

TO Abraham the Hebrew. 1. The Hebrews were not so called of Abraham, • s Artapanus thinketh in Eusebius: for how could Abraham give a name to himself: and Abraham beginneth with Aleph, Hebrew with Aain.

2. Neither was Abraham so called of Haber, or gnabar, because he did first come over the river: which name was therefore, as Chrysostom thinketh, by prohecie given to Abraham, foreseeing that he should go over Euphrates to Palestine. Of this opinion also are the Septuagint, Origen, Rupertus, that Abraham was so called, à transitu, of his going over.

3. But the Hebrews were so called of Heber: of which opinion are Jerome, Josephus, Eusebius, Augustine, with others: the reasons thereof are these. 1. If Hebrew came of Haber rather than Heber, the word should have been Habrew, rather than Hebrew. 2. The Hebrews do end their names of Nations and kindreds in Jod, as Iuhudi, Amaleci • : therefore this name Hibri, which signifieth an Hebrew, is most like to be derived of the proper name Heber, sic Eugubinus. 3. But Augvstines reason is best, who thinketh that Sem is said to be the father of all the sons of Heber. Gen. 10.21. because the elect people of the Hebrews c • me of him. 4. This also may be added, that seeing the Hebrew language was named of Heber, because it was preserved in his family, when other tongues were divided, that from thence also the Nation should be so called.

4. But where it is objected, that many nations beside came of Heber, that are not called Hebrews: they only kept the name of Heber, that continued in Hebers faith: and though Abraham be not called Hebrew before he came over the river into Palestine, so neither is he called so immediately upon his passage, and the reason hereof may be, because till Abraham was called, the Scripture maketh no mention of his former acts, Perer.

QUEST. IX. Of Abraham's confederacy with men of a divers faith.

Vers. 13. WHich were confederate with Abraham. The question here is, whether it were lawful for Abraham to make league with these Amorites, being of a divers faith. The answer is, 1. They sought it of Abraham, as did also Abimelech, because they saw that the Lord was with him, and therefore they desired his friendship, Abraham sued not to them. 2. The time was not yet come for the expelling of the Canaanites, for then it was unlawful for them to make league with them, as the Israelites answer the Gibeonites, Joshua 9.7. wherefore the times must be distinguished, Muscul. 3. All this was done not without God's special direction, who moved these confederates to assist Abraham, being a stranger in the land, and of no great power, Calvin. 4. The Hebrews also think, that those three were of Abraham's faith, and worshippers of God, and that Abraham therefore made a league with them.

QUEST. X. By what authority Abraham waged battle.

Vers. 14. WHen Abraham heard that his brother was taken, &c. The question is, by what authority Abraham addresseth him to battle. 1. Neither was the authority of Ma • re Escol and Aver, Lord's of the Amorites, sufficient, for they were all subjects to the King of Elam, verse. 4. Neither did the King of Elam take unjust war in hand, as some think, for he came to suppress rebels, verse. 4. 3. But whereas there are three things required to make just war, a good cause, a good affection in following it, and lawful authority: Abraham had all these: his cause was good, to redeem his brother L • t, whom the enemy had unlawfully taken captive, being a stranger, and not accessory to the Sodomites rebellion: thus the Wise man saith, Wilt thou not preserve those that are laid to be slain? Prov. 24.11. Again, Abraham's affection was good, he sought not to make himself rich, neither did he seek himself in this business, verse. 22. but the glory of God: his authority was also from God, as Melchizedek saith, That God delivered his enemies into his hand, verse. 20. And Abraham was now in right, though not in possession, the King and Lord of this Country; whereof the Lord would aforehand give some testimony, as Moses by slaying the Egyptian did manifest his calling, Exod. 2. Muscul. 4. And whereas he recovered not only Lot, but the rest of the Sodomites: this also was done by the Lord's direction, because he had reserved them to a greater punishment, Muscul. but these particular actions are not to be drawn into example, but must be discerned from the general duties of Christians.

QUEST. XI. Of the City Dan.

HE pursued them to Dan, &c. 1. For the situation: Dan bounded the land of Palestine on the North, as Bersabe on the South: it was planted at the foot of Libanus, where was the spring head of the flood Jordan, Junius: it is distant from Sidon 35. miles, and therefore it is said to be far from Sidon, Iud. 18.28. 2. It is famous for many acts and exploits there done: both good and bad: there Jeroboam set up his golden calf, 1 King. 12. there Peter uttered that excellent confession of Christ, Matth. 16.13. and the woman was healed of her bloody issue, Perer. 3. It was first called Leshem, Ios. 19.47. or Laish, Iud. 18.28. then Paneas, after that, Caesaria Philippi, by the Tetrarch Philippus, and lastly, Neronia, by Agrippa, in the honor of Nero. 4. But whereas this place was called Dan long after Moses time, Iud. 18.18. I think it probable, that Ezra, or some other of the Prophets inspired of God, that did digest the Scriptures into order, did insert these names into the story, which were not known to Moses, for the better evidence thereof: But that Ezra did write the Scriptures anew which should be burned, when the City was taken, as think some of the fathers, Iraeneus, Tertullian, Clem. Alexandrini seemeth to be far otherwise▪ and but a fable borrowed from counterfeit Ezra, lib. 2. cap. 14.44. For Daniel being in captivity, maketh mention of his reading of Jeremiah's prophecy, Dan. 9. which then was not perished: and our Savior saith, Moses writ of him, John. 5. But if Moses works were utterly perished, and Ezra had renewed them, Ezra not Moses had written of him: Ezra might restore the holy books defaced in continuance of time, to their former perfection: but wholly write and compose them again he did not.

QUEST. XII. What number Abraham taketh with him.

Vers. 15. HE and his servants divided themselves, &c. 1. Abraham armeth his own servants, and such as were borne in his house, which would be more trusty and faithful to him, Eugubin. 2. He taketh 318. persons, which were not the chief captains only, and under them a great number of Soldiers beside, as Josephus, but these were the whole number which he took with him, yet were they not all his house: for there were women, and children, and aged persons beside. 3. Rupertus allusion here to the 318. fathers in the council of Nice assembled against Arius is far fetched: and his application of the Greek numeral letters T.I.H. the first to betoken the Cross, the other two the name Jesus, is also impertinent, seeing Moses did write in Hebrew, not in Greek. 4. The Hebrews conceit also is vain, that Abraham had none but Eleazar his servant with him, the letters of whose name make 318.

QUEST. XIII. Abraham's policy in battle.

Vers. 15. DIvided themselves by night. 1. Abraham, who was before in Egypt so timorous, that fearing to be killed, he desired his wife to dissemble her self, yet now is so emboldened that he dare with a small company set upon four Kings: so that Abraham might here say with David, that God did teach his fingers to fight, Psal. 144.1. Calvin. 2. Abraham again showeth here the practice of that saying of the Wise man, by counsel make war, Prov. 20.18. for he both divideth his company, and setteth upon them in the night: so did Gideon, Iud. 7.16. and Joshua 10 9. so David came upon Saul in the night: 1 Sam. 26.11. Muscul. 3. He taketh his own servants, and the servants of his confederates, Junius: and overtaketh the enemy the fifth night and surpriseth them, being weary of their journey, secure, unarmed, and like enough also drunken, Josephus.

QUEST. XIV. Of Hoba.

Vers. 15. HOba: It was the proper name of a place, not an Epithite given to Dan, as R. Solomon thinketh; (it signifieth culpa, a fault ; because Dan afterward was faulty in idolatrous worship) for here this Choba is described to be on the left hand of Damascus. 2. Jerome saith that this Choba in his time was a village, where certain Hebrews dwelt of the heresy of Ebion, which retain all the precepts of the law. 3. But it is most like to be Opoton in Phenicia: Junius, and so some Latin texts for Choba read Phenice.

QUEST. XV. Of the Valley of Sheveth.

Vers. 17. THe valley of Shaveh, &c. 1. This is not that Shaveth mentioned, verse. 5. that was beyond Jordan, this on the hither side not far from Sodom, Mercer. 2. Jerome thinketh it was a Vally so named of the City Shaveh, which was situate in a Plain not far from Sodom, where the Emims dwelt, verse. 5. which name it retained still in his time. 3. Botehardus thinketh it was the same Valley where Sodom and Gomorrhe were. 4. Junius placeth it near unto Jerusalem, being the same Valley where Absalom reared his Pillar, 2. Sam. 18.18. and hereunto the Septuagint agree, which interpret in the Valley of Melchizedek: And it seemeth indeed, not to be far off from Salem, which is Jerusalem, where Melchizedek was King, because he met Abraham there with bread and wine. 5. It was not at this time, but afterward called the Kings Dale, Vatab. not because the Kings used there to exercise and disport themselves, Chaldee. neither was it so named of some King, Calvin ; but rather it was called the Kings Dale, for the excellency of it, and therefore is thought to be the same which was called, Vallis illustris, the famous Valley, Perer.

QUEST. XVI. Who Melchizedek was.

Vers. 18 MElchisedeck. &c. 1. Origen and Dydimus think that Melchizedek was an Angel, but the text is contrary that maketh him King of Salem.

2. Some think that this Melchizedek was the Holy Ghost; which opinion is defended by the Author of the questions of the old and New Testament, cha. 109. which go under Augustine's name, but it is none of Augustine's work: for he numbereth the Melchsedechians among the Heretics, heres. 34. and it is an erroneous opinion. 1. For this Melchizedek is said to be a Priest to the most high God, but every Priest is taken from among men, Heb. 5.1. 2. If the Holy Ghost was a Priest unto God, he therein should be inferior unto God, and so not God; for in the God-head there is equality. 3. Neither did the Holy Ghost ever descend from heaven to be incarnate, but only the son of God, John. 3.13. 4. And whereas the Apostle saith, that Melchizedek was without father or mother, and without beginning of days, or end of life, Heb. 7.3. whence they would enforce that Melchesedeck was not a mortal man, but of an immortal nature; the Apostle hath there relation only to the story in this place; Melchizedek is not set forth in story by his kindred, his birth and death; he had both father and mother, was borne, and died, but there is no mention made of it, and so Jerome expoundeth that word used by the Apostle, 〈 in non-Latin alphabet 〉 , genealogy is not expressed or mentioned.

3. A third opinion there is, that Melchizedek was a King of Canaan, and not of Abraham's line; of which opinion were Irenaeus, Eusebius, Caesarion, Apollinarius, Eustathius, as Jerome testifieth, and among the new Writers, Calvin, Junius, Musculus, Mercerus, Pererius, with others. 1. Pererius urgeth that place, Heb. 7.6. He whose kindred is not counted among them ; which proveth not that Melchizedek simply was not of Abraham's kindred, but that it was not so expressed in story; 〈 in non-Latin alphabet 〉 , as Epiphanius saith; so that 〈 in non-Latin alphabet 〉 , not rehearsed in genealogy, here used by the Apostle, is the same that 〈 in non-Latin alphabet 〉 , without kindred, verse. 3. 2. And seeing Canaan was under God's curse, and Sem had the chief blessing, how it is like that one of Canaan should bless Abraham of Sem. 3. And the Apostle concludeth, that Melchizedek was greater than Abraham, because he blessed him; but none of the Canaanites, which were the cursed seed, could be greater than Abraham the father of the faithful, of blessed Sem. 4. The fourth opinion of the rest most probable, is, that this Melchizedek was Sem ; which opinion is strengthened with many arguments.

1. Sem only of all men living, was greater than Abraham ; as Syracides saith; Sem and Seth were in great honor among the children of men: 49.16. though Arphaxad, Selah, and Heber, yet lived, yet Sem was the most honorable, in respect of his years, his knowledge, who saw the old world, his prerogative, in Noah's blessing: and whereas Abraham's predecessors were Idolaters, none of Shem progenitors are noted that way, therefore seeing Melchizedek was greater than Abraham, and none then living was greater than Sem, he is most like to be the Melchizedek.

2. That was the place of Shem dwelling, whence in time Iapheths sons should learn to dwell in the Tabernacle of God: so reasoneth Midras: but from Zion came forth the law, and word from Jerusalem, Isaiah 2.3. at Salem therefore were the tents of Sem.

3. Jerome allegeth this reason used by some, that Melchizedek brought forth bread and wine to Abraham for his repast: seeing he owed this duty to his grand-child, Evagr. tom. 4.

4. Melancthon thus argueth, therefore God brought Abraham to Sem the father of his ancestors, to join together a notable company of the Church.

5. Some use this reason: A Kingdom is more ancient than a tyranny, but unless we make Sem to be Melchizedek, we cannot plainly prove that a King reigned before Nimrod. treat. of Melchis.

6. Melchizedek is interpreted a King of righteousness: this Melchizedek had the knowledge of the true justice and righteousness by faith in Christ: but in all the Scripture shall we read of none called to the faith, but men acquainted with Abraham's house, with himself, or Isaac's line, or the children of the East, the sons of Keturah in the book of Job.

7. That this Melchizedek a King of Canaan, should be Sem, agreeth to the prophesy, Gen. 9.27. Let Canaan be his servant.

8. Also in that he is called a Priest of the most high God; This also agreeth to Sem, who had that prerogative of Priest-hood, (not as some Hebrews think, by his birth-right, for Japheth was elder) but by his fathers blessing: Blessed be the God of Sem: who was more like to be this great high Priest of Shem God, than Sem himself.

9. Melchizedek was King of Salem, which signifieth peace: and indeed this Salem had a special prerogative of peace: for when the four Kings smote other parts of the Country of Canaan, as is set forth in this chapter: it is not like, that Salem should have been spared, if the King thereof had been a Canaanite: if there had not been great respect to the person of aged Melchizedek or Sem.

10. Where Melchizedek is set forth without father or mother, beginning of life, or end of days ; this also most fitly agreeth to Sem, who was borne before the flood, whose father Noah was now dead, who lived 600. years: so that no man living at that time could remember his birth, or death, or parents.

11. Seeing also that Hebers language was preserved in Salem, as may appear by the interpretation of the name of Melchizedek. It is most probable that this King of Salem was of that line, who together with the true faith, retained that holy language.

12. Lastly, seeing Melchizedek was a type of Christ, Psal. 10. that came of Sem, and no type or figure of Christ is expressed in Scripture but of Shem line, none is more like to be this representer and foreshewer of Christ's everlasting Priesthood, than Sem himself then living. It is most unlike, that any Priest not of Sem, should shadow forth the high Priest Christ of Sem ; and not the high Priest Sem, the father of Christ after the flesh. By these and other probable reasons, some learned persuade, that Sem was Melchizedek: neither are the contrary objections of any great weight.

1. First, it is objected, that this Country was possessed by the Canaanites, and it is not like, that Sem would return out of the East into Judea, Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East, Gen. 10.30. but of Shem dwelling there is no express mention. 2. Rashi and Epiphanius in Anchorato are of opinion, that many of Shem posterity that had not their tongues altered, kept about Jerusalem, though they were thence expelled afterward by the Canaanites. 3. And this might be some cause of the wars of the Eastern Kings against the Canaanites, for encroaching upon Shem possessions, treat. Melchis.

2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam, which must needs be of Sem: how cometh it to pass that Shem heart was not rather stirred against Abraham for killing his children? Answ. Sem being a Prophet, and knowing that Abraham was appointed of God to be the father of the faithful people, preferreth him, being not only of his carnal kindred, but heir of his faith, before the rest of his kindred that were degenerate.

3. Ob. Epiphanius proveth that Sem could not be Melchizedek, because he was long dead before Melchizedek met Abraham, who was then 80. year old: for saith he, by one Chronicle there are from Shem birth to Abraham's 80. year, accounted years 1130. by another 629. years; but Sem lived only 600. year.

Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint, who do add divers hundred years to the ages of the fathers after the flood: as is shown before, quaest. 17. in chap. 11. 2. Neither was Sem after the second computation at that time, 629. years old, but only 529. so that he lived after this time 70. years: and as a learned man well conjectureth, it might well be that in the Greek copy, which Epiphanius followeth, χ, chi, which standeth for 600. was put for φ, phi, which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth, and to have preferred the original before the Greek ttanslations.

4. Ob. If Sem were Melchizedek ▪ then had he two names, which cannot be proved out of the Scripture, Perer. Answ. 1. Chytram thinketh, that Melchizedek is here not a name proper, but appellative, signifying that he was a righteous & just King. 2. Cajetan holdeth it to be an Epithite not proper to Sem, but common to the Kings of Salem, as Caesar and Augustus were to the Emperor of Rome: and so we read of another King of Jerusalem called Adoni-zedek, Lord of justice, which is all one in sense with Melchizedek, I • su. 10.3. 3. But I approve rather the judgment of Selnec • erus, that Melchizedek was a proper name unto Sem, in respect of his office, because he only excelled among the rest, as a just King, and thereof had that name.

5. Ob. If Sem had been Melchizedek, it is like that Abraham coming into Canaan, would first have sought out his great grand-father, and joined himself unto him: neither would S. Paul have omitted it, entreating of purpose of Melchizedek, Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem: his words are these; Now when Abraham was brought out of Babel to Sem, what a goodly College had Sem, &c. 2. Neither Moses nor yet the Apostle directly set down Abraham's acquaintance with Sem, or that he was Melchizedek, that the comparison might be more fit between Melchizedek and Christ: in that he is set down without father, without mother, without genealogy, Heb. 7.3. as the Prophet saith of Christ, who shall declare his generation? Psal. 51.8. 3. For matter of fact, it is no good argument to conclude negatively out of Scripture: for as many things were done by Christ, not expressed in Scripture, John. 20.30. so also by Abraham and the rest of the Patriarchs: but for a point of faith and doctrine, the argument holdeth well, there is no such thing taught in Scripture, therefore we are not to believe it.

Ob. Melchizedek is said to be without father and mother, because they are not mentioned in Scripture: but it is known who Shem father was, and mention likewise made of his birth and beginning of days.

Answ. 1. It is not to be doubted, but that Melchizedek had both father and mother, though neither I think can be named: Epiphanius saith, some Writers affirm, that his fathers name was Eraclas, his mothers Asteria: neither is Soudas conceit to be approved, that Melchisedecks parentage is therefore not declared, because he was borne of an harlot. 2. Though Shem genealogy be expressed in other places, yet in the story, to the which the Apostle hath relation, it is not: neither is his kindred set down under that name of Melchizedek, as Lyranus and Tostatus well answer.

7. Ob. Soudas saith that Melchizedek reigned in Salem 113. years, and lived a virgin: but Sem had a wife which was in the Ark with him. Answ. Of the same opinion also is Ignatius, Epist. ad Philadel. that Melchizedek was a perpetual virgin: but this being a bare conjecture, may more easily be denied than proved.

Ob. Josephus and Philo, men thoroughly acquainted with the antiquities of the Hebrews, where they make mention of Melchizedek, bring him in as a stranger from the kindred of Abraham, Perer.

Answ. For these two, there are alleged two and twenty Rabbin's, and principal writers among the Jews, as Ibn Ezra, Baal Hatturim, Levi Ben Gerson, David Kimchi, with others, that make up that number, which all with one consent, hold Sem to be Melchizedek.

Thus have I set down the reasons on both sides concerning this question, which I refer to the Readers judgment. It is no matter of faith, which way any taketh, either to hold Sem to be Melchizedek, or otherwise. But I rather for mine own part incline to think, being moved with the force of the former reasons, that it was Sem, though I will not precisely determine it, but say with Jerome upon these words of the Apostle; Of whom (that is Melchizedek) we have many things to say, which are hard to be uttered, Heb. 5.11. Si vas electionis stupet ad mysterium, & in effabile fatetur, quanto magis nos: of the vessel of election be astonished at this mystery, and confesseth it hard to be uttered, how much more we, &c.

QUEST. XVII. Salem proved to be Jerusalem.

KIng of Shalem, Jerome, (to whom also subscribeth Mercerus ) thinketh that this Shalem was not Jerusalem, but another town in the region of Shechem, which he would prove by four arguments.

1. This Salem in Shechem is mentioned, Gen. 33.18. and John 3.23. John batized in Aenon beside Salim. Answ. First, Gen. 33.18. the true reading is, that Jacob came Shalem safe to the City. Shechem, as the Chaldee interpreteth, not to Shalem a City of Shechem. Secondly, that Salim where John baptized, is the same City which is called Shagnalim, or Schalem, belonging to the tribe of Benjamin, 1 Sam. 9.4. wherefore this Shalem in Shechem hath no ground out of Scripture.

2. Jerome saith, that there was a town near to Scythopolis, called Salem in his time, where the ruins of Melchisedecks palace were to be seen. Answ. But whence shall it be known that Melchisedecks palace sometime stood in that place: this is warranted only by an uncertain report: neither is it like that Melchizedek being a King of one small City, did build himself such a sumptuous and great Palace, whose foundation should continue so long, above two thousand years.

3. The City of Jerusalem was much out of Abraham's way, as he returned from Dan, but the other Salem was in his way, Jerome. Answ. As though a small distance of way could hinder God's purpose in causing Melchizedek and Abraham to meet: which might be either in drawing Melchizedek somewhat from home to salute the Patriarke, or in moving Abraham to visit the City Salem, famous for the true worship and service of God.

4. But Jerusalem cannot come of Salem, for so two words of divers languages should be mixed together: the first name being Greek, the other Hebrew. Answ. Jerome imagineth, that the first part of this name should come of the Greek Hieros, holy, for so Jerusalem was called the holy City.

But the Hebrews do better derive the name of Jerusalem, they say Sem called it Salem, and Abraham Jireh, there the Lord will be seen, Gen. 22.14. which both put together make Jerusalem, which signifieth the vision of peace: so Midras in Psal. 76. This derivation of Jerusalem is more probable than from the Greek Iireh, as Jerome, or from Jebus and Salem, which make Jebusalem, and for better sound to the Jerusalem, as Pererius.

Wherefore I prefer rather the opinion of Josephus, that this Salem was the same City which was called afterward Jerusalem: for these reasons.

1. Because there is no evident mention in Scripture of any other City called Salem, but this converted into the name of Jerusalem: two Salems we read not of; one was Jerusalem.

2. This is evident, Psal. 76.2. In Shalem is his Tabernacle, his dwelling in Zion: Zion then and Shalem were both in one place.

3. The Jews also hold this tradition, that the place where David and Solomon built the Temple in the flour of Araunah, is the same place where Abraham built an Altar, and would have sacrificed Isaac: where Noah first built when he came out of the Ark: where Cain and Abel offered, &c. This place then being consecrate with so many Altars and sacrifices, is like to be the place, where the greater sacrificer and high Priest Melchizedek dwelt.

4. The type also better answereth to the body: that Melchizedek a figure of the high priest Ihesus should there dwell, where Christ afterward performed that great and divine act of his Priesthood, in offering himself up in sarifice upon the Cross at Jerusalem.

QUEST. XVIII. How Abraham is blessed of Melchizedek.

Vers. 19. HE blessed him, &c. 1. It is like that Melchizedek used a more ample form and manner of blessing▪ which is here only abridged by Moses, Luther.

2. Though Melchizedek bless Abraham first, and then God: herein he offended not, as the Hebrews affirm, and for that cause they say his Priesthood was translated to the posterity of Abraham: for beside that the servants of God in their prayers being carried with zeal, forget to observe order: even this blessing pronounced upon Abraham, is referred to the praise of God. As also the Apostle otherwise collecteth that Melchizedek was greater than Abraham, in that he blessed him: and that his Priesthood was not translated to Aaron, but to Christ: ex Mecrer.

3. Abraham is blessed, and God is blessed: but God is blessed Benedictione laudis, with the blessing of praise, Abraham Benedictione opitulationis, with the blessing of God's help or assistance, Cajetan.

4. Neither is Abraham pronounced blessed only herein, because he had obtained this victory: but aeterni faederis respectu, in respect of the eternal covenant, which God made with him and his seed, Vatablus.

5. And this is more than an ordinary blessing: it is a Priestly benediction, and it is set forth as an act of Melchisedecks Priesthood, whereby he ratifieth the promise made to Abraham, Calvin.

6. Melchizedek is found to be the first, that giveth this title unto God in Scripture to be possessor of heaven and earth, Tostatus: whereby the true God is distinguished from all false gods.

QUEST. XIX. How Abraham paid tithes.

Vers. 20. ANd he gave him tithes of all, &c. 1. Although it be not expressed in the text, whether Melchizedek or Abraham gave tithes, yet the Apostle cleareth this doubt, that he received tithes of Abraham, Heb. 7.6. and the text also giveth this sense: for seeing Melchizedek is named to be a Priest, he was more fit to receive than give tithes. 2. Some think that Abraham gave not tithes of all the goods recovered, seeing • e after refused to take so much as a shoe thread of that which belonged to the King of Sodom, verse. 25. He then gave tithes only of his own substance, Calvin, Mercer. But though Abraham refused to touch any part of the Sodomites substance, in himself, for his own use, yet he might even of that offer the tithe unto God: 1. Because it was his by common • ight, and the law of Nations: 2. Because he giveth reason, lest he should say, that he had made Abraham rich: which reason served only against the private and proper use, not the public and religious use of those goods. 3. If Abraham had not prevented them in giving the honor of the victory unto God, the Sodomites would have offered the same things in sacrifice to their Idols.

Neither is the opinion of Cajetan to be allowed, that Abraham gave not the just tenth part, as afterward was appointed by the Law, but a certain portion in the name of the tenth: for the Apostle showeth that Abraham paid tithes properly, and Levi in Abraham was tithed, as the Levites received tithes afterwards, Heb. 7.5▪ 6. 4. Whereas Levi is said to pay tithes in Abraham, being yet in his loins, and thereby proveth the Priesthood of Melchizedek to be greater, than of Levi, that is so said, because the Priesthood went then by carnal generation, not by spiritual election, as now under the Gospel. 5. And though Christ were also in Abraham's loins, secundum substantiam corporalem, in respect of his corporal substance, yet he was not there, secundum rationem conceptionis, in regard of the manner of his conception, because he was conceived by the holy Ghost. But Levi was in Abraham's loins both ways: and therefore the argument for superiority in Melchizedek, concludeth well against Levi, but not against Christ.

QUEST. XX. Of the lifting up of the hand, how diversely it is taken in Scripture.

Vers. 22. I Have lift up my hand, &c. The learned have observed divers significations of this phrase in Scripture, 1. It betokeneth prayer generally, 1 Tim. 2.8. Saint Paul would have men lift up pure hands, &c. 2. It signifieth special suit and request for help, Lament. 2.19. Lift up thy hands for the lives of the young children. 3. It is a gesture expressing thankfulness, Nehem. 8.6. Ezra praised the Lord, &c. and the people lift up their hands, &c. and worshipped. 4. It is used when anything is done with a willing mind and glad heart, Psa. 119. I have lift up my hand to the commandments which I have loved. 5. As also it is a token and sign of calling, Isaiah 49.22. I have l • ft and stretched my hands to the Gentiles. 6. It betokeneth help and deliverance, Ezech. 20. 5. I lift up my hand upon the seed of Jacob, and was known unto them in the land of Egypt. 7. To lift up the hand is to rise against one to vex and oppress him, Job. 31.22. If I have lift up my hand against the fatherless, &c. Perer. 8. They used also to lift up their hands in giving of voices, which the Greeks call 〈 in non-Latin alphabet 〉 , Calvin. 9. It was a gesture used in taking of an oath: and therefore the Lord saith, Num. 14.30. They shall not come into the land, ever the which I lift up my hand, to make them dwell in it. This signification it hath here, for Abraham before he went to battle, had vowed unto God in his prayer, as the Chaldee interpret, that if God would deliver the enemies into his hand, he would not seek to make himself rich thereby, but give the praise to God.

QUEST. XXI. Wherefore Abraham took an oath.

ABraham therefore took an oath swearing by the true God, to profess his faith and religion, that he only worshipped the true God, Perer. 2. That he might take occasion hereby to reprove the superstitious use of the King of Sodom in swearing by their Idols, and instruct him concerning the worship of the true God, Calvin. 3. As also that they might know that Abraham did not this suddenly, or of vain-glory, but of a religious mind, having bound himself by an oath, Muscul. 4. That by this oath as with a shield Abraham might be preserved from the baits of covetousness, wherewith the King of Sodom might have tempted him, if he had not been firm, Calvin.

QUEST. XXII. Why Abraham refuseth to take ought of the King of Sodom.

Vers. 23. I Will not take of all that is thine so much as a thread or a shoe latchet. 1. Abraham refuseth not to take of those things which belonged to the four Kings, whom he had conquered, which now were his, by reason of his just victory, but not of anything which was the Kings of Sodom. 2. Which Abraham calleth his, not as Ambrose thinketh, because the spoils of the enemy belong to the King: for he was not Abraham's King: but for that they had been before appertaining to the King. 3. Though Abraham might have challenged them by the right of his victory, yet he would not take so much as a thread. 1. Least he might have been thought for his own lucre to have waged that battle. 2. He would do justice, to restore the goods to the first owners. 3. That the heathen King should have no advantage, to think Abraham bound unto him: Neither would Abraham, that any should have the honor and praise of enriching him, but only God, of whose blessing he only depended, Pererius. 4. Abraham refused not the gifts which Pharaoh bestowed upon him, Gen. 12.8.16. but he will take nothing of the King of Sodom: the reasons may be yielded to be these. 1. There the King gave of his liberality, and Abraham could not refuse without suspicion: here nothing was given, but recovered in battle. 2. There the King gave of his own, but these goods belonged to all the Sodomites, Mercer. 3. By that means it pleased God that Abraham should be then enriched: but Abraham was now rich enough, he needed no such helps. 4. Here Abraham might have been thought, if he had taken anything to himself, of a covetous mind to have pursued the enemies, and so God should not have had the honor of the victory, but here was no such fear. 5. The King of Sodom and his people were ordained for a greater destruction, and therefore God would not that Abraham should take anything which was accursed. But Pharaoh received mercy of God: thus the case was much different, between the gifts of the one and the other. 6. Abraham excepteth those things which the young men had eaten, making no mention of the tithe, which he had given before, because that was taken, not out of the King of Sodom’s substance, but his own: neither doth he prejudice the other three by his example, but that they notwithstanding might take their parts, Muscul.

4. Places of doctrine.

1. Doct. Of the custom of paying of tithes.

Vers. 10. GIve him tithe, &c. We see how ancient this custom of paying tithe to the Priests and Ministers is. It was practiced before the Law, as appeareth here by the example of Abraham, and the vow of Jacob, Genes. 28. yea, such was the equity of it, that from the Hebrews the Gentiles borrowed that use: the Romans paid tithes of their goods to Hercules: Pliny writeth that the Arabians pay tithe of their incense to their God Sabis, and that it is not lawful before that be done, to buy or sell. Xenophon also showeth, that they which had gotten the victory, did use to pay tithes to their God's of the spoil of their enemy, Perer.

2. Doct. Of the lawfulness of an Oath.

Vers. 21· I Have lift up my hand, &c. In that Abraham doubted not to take an oath, we see the lawfulness thereof: that it is not denied unto a Christian to swear, when he is lawfully called thereunto: contrary to the fantastical doctrine of the Anabaptists, that simply condemn the use of an oath▪ but Moses saith, Thou shalt fear the Lord thy God, and swear by his name, Deut. 6.13. Muscul.

3. Doct. God only the possessor and true owner of the earth.

Vers. 22. POssessor of heaven and earth, &c. Philo noteth hereupon, that no mortal man is properly possessor or true Lord of the earth. But that both the heaven and earth are the Lord's possession, and we are but tenants at the Lord's pleasure, as the Lord himself saith, The land shall not be sold to be cut off, for the land is mine, and ye are but sojourners and strangers with me, Levite. 29.23. Whereupon he enforceth, Ius possessionis omnium rerum ad Deum pertinere, usum solum ad creaturam: that the right of possession of all things belongeth to God, the use only to the creature.

5. Places of confutation.

1. Confut. Against the vulgar Latin translation.

Vers. 18. ANd he was a Priest, &c. The Latin text readeth here corruptly, for he was: as though the bringing forth of bread and wine had been an act of his Priesthood: Indeed this copulative Vau, sometime is used as a causal, but then the sense apparently giveth it: as Genes. 20.3. Thou art but dead because of the woman which thou hast taken; for she is a man's wife: in Hebrew, and she is: But here there is no such cause to annex this clause as a reason of the former: but rather it is to be joined to that which followeth, as the same copulative showeth. And he blessed him saying, v. 19. wherefore not the producing of bread & wine, but the blessing of Abraham was the proper act of Melchisedecks Priesthood.

2. Confut. Melchizedek brought not out the bread and wine to sacrifice them.

BRought forth bread and wine, &c. 1. Whether Melchizedek had before slain sacrifices, and made a feast, not only of bread and wine, but of flesh, as Philo saith, mactatis victimis splendidum opulum s • ciis omnibus dedit ; to Abraham and his company the text saith nothing, and therefore I leave it as an uncertain guess: sure I am, that mactare victimas, to slay sacrifices can in no sense be understood of sacrificing or offering of bread: as Pererius goeth about to wrest it: dispute. 5. in. 14 Genes. 2. Neither did he bring forth bread and wine to represent, as Rabbi Moses thinketh, sacrificia farmacea, the sacrifices in the law of meal and flour. 3. Much less did he offer them in sacrifice to God, as Bellarmine and Pererius do urge this place; for the word jatsah here used, is never taken to signify to offer in sacrifice: whereas Bellarmine and Pererius object that place, Iud. 6.19. where Gideon is said, to bring forth his gift and represent it (where the same word is found) it is evident that Gideon brought it forth, the flesh and broth, for the Angel to eat of, whom he supposed to be a man, for they used not to make pottage or broth to offer, and the Angel bid him to offer it upon the stone, which showeth that Gideon had no such purpose before. 4. Wherefore, as Josephus well noteth, Melchizedek milites Abraham hospitaliter accepit nihil eis ad victum deesse passus: he entertained Abraham's soldiers with great hospitality, suffering them to want no victuals: Melchizedek then brought forth the bread and wine for no other end but to refresh Abraham's company. 1. For Melchizedek is set forth both as a King and a Priest, the producing of bread and wine was a princely gift, the blessing of Abraham a priestly act. 2. It was the use and manner to meet them that returned from battle with bread to refresh them; therefore Moab and Ammon are accursed, because they met not the Israelites with bread and water, when they came out of Egypt, Deut, 23.4. 3. Cajetan a chief pillar of the popish Church, saith, Nihil hic scribitur de oblation, sed de prolatione panis & vini: Nothing is written of the oblation, but of the prolation or producing of bread and wine. 4. Whereas Lyranus, Tostatus, and Bellarmine. answer, that Melchizedek needed not to have brought forth bread and wine for their refreshing, seeing they had sufficient already: as Abraham saith, verse. 24. saving that the young men had eaten: Pererius one of their own friends doth easily remove this answer; that this was unknown to Melchizedek, what provision was in Abraham's campe, and though he had known it, yet to show his love, and testify his gladness, he would notwithstanding have performed this friendly and liberal part, Mercerus.

3. Confut. Melchisedecks Priesthood consisted not in the sacrificing of bread and wine.

NOw it followeth to be declared wherein the priesthood of Melchizedek consisted, and in what principallity he represented the everlasting Priesthood of Christ. 1. It consisted not in that Melchizedek was a perpetual virgin, Perer. for if Sem were Melchizedek, which is most probable, as before is declared, he had a wife. 2. Neither was he a figure of Christ, because he sacrificed in bread and wine, and so represented, as the Papists imagine, the unbloody sacrifice of the Mass, for these reasons. 1. Because the Scripture maketh no mention of sacrificing, but only bringing forth bread and wine for Abraham's refreshing. 2. That wherein Melchisedecks priesthood consisted, must be divers from the offering and sacrifices of Aaron ; but Aaron's priests offered bread and wine; Ergo, herein consisted not Milchisedecks priesthood. 3. There is a great unlikelinesse between Melchisedecks offering and the sacrifice of the Mass: for he offered bread and wine in substance, but the papists imagine that in the Mass there remaineth nothing but the forms, not the substance of bread and wine. 4. If Melchisedecks priesthood did stand in the oblation of bread and wine, then every bald Mass-priest that sacrificeth in the Mass, should be a Priest after Melchisedecks order, whereas it is peculiar to Christ only, Psal. 110.4. Thou art a Priest forever after the order of Melchizedek. 5. Neither would the Apostle have omitted this special act of Melchisedecks priesthood, wherein he represented Christ, of purpose setting forth the comparison between Melchizedek and Abraham: for neither were th • faithful Hebrews uncapable of the doctrine of the Eucharist, as Bellarmine imagineth, seeing he treateth of as high mysteries, as of baptism, and the resurrection, chap. 6.2. and why should they be more uncapable than the Corinthians among the Gentiles, whom Saint Paul instructeth concerning the Eucharist, chap. 11. Neither as Pererius answereth, was it a thing impertinent, to make mention of Melchisedecks sacrifice of bread and wine, if there had been any such thing: seeing the Apostle toucheth all other points of similitude and agreement between Christ and Melchizedek, and therefore would not have omitted this wherein they were most like. 6. Whereas the fathers are objected that do apply Melchisedecks bringing forth bread and wine to the Eucharist. 1. The Apostle herein ought to prevail more than all the fathers beside, who maketh no such application. 2. The Fathers do not thereby shadow forth the Sacrament of the Eucharist, as Ambrose saith, Constat sacrificium p • riisse, &c. & manere Melchisedeki instatutum quod tot • orbe terrarum in sacramentorum erogatione celebratur, &c. The sacrifices of beasts are perished, and the institution of Melchizedek remaineth, which is celebrated in the dispensation of the Sacraments: The Fathers conclude a Sacrament, not a sacrifice of bread and wine; and so their testimonies make little for the popish sacrifice of the Mass. 7. Many things are unlike between Melchisedecks producing bread and wine, and the Mass Priests sacrificing: He 1. presenteth them unto Abraham, they offer them to God. 2. Abraham and his company eat of Melchisedecks provision, in the Mass the Priest doth all, there is no eating or drinking. 3. Melchizedek blesseth Abraham, and blesseth God, he blesseth neither bread nor wine: the Priest blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham, the Priest only delivereth bread to the people, and keepeth back the cup. 5. Melchizedek brought bread and wine in substance, as is touched before, the Mass-priest saith their substance is changed. 6. Melchizedek worshippeth God, not the bread and wine: the Mass-priest adoreth both. So that in truth, this example of Melchesedeck, if they will stand to their tackling, maketh altogether against the popish Mass sacrifice, and nothing for it.

4. Confut. Wherein Melchisedecks Priesthood consisted.

WHerein then the comparison holdeth between Christ and Melchizedek, the Apostle showeth, Heb. 7. 1. As Melchizedek is interpreted a King of righteousness, so our blessed Savior was indeed a King of righteousness, Isaiah. 11.4. With righteousness shall he judge the poor. 2. Melchizedek was King of Salem, that is of peace, Heb. 7.2. so the Messias is a Prince of peace, Isa. 9.6. 3. Melchizedek was without father or mother, that is, they are not mentioned in the story, but Christ was truly without father, as he was man, and without mother as God. 4. Melchizedek was 〈 in non-Latin alphabet 〉 , without genealogy: so none can declare Christ's generation as he is God, Isa. 53.8. 5. Melchizedek had no beginning of his life, or end of his days, that is expressed in the Scripture: but Christ the word is truly without beginning, being from all eternity, neither shall he have any end: He is Alpha and Omega, the beginning and the end: Revel. 1.8. 6. As Melchizedek was both a King and a Priest, so our Savior is Prince of all the Kings of the earth, Revel. 1.5. and he is our great high Priest, Heb. 4.14. 7. But especially in these three points following did Melchizedek resemble our Savior: as Melchizedek was not a Priest anointed with any material oil, as Aaron, but declared so to be by God's own mouth, and the testimony of the spirit: so Christ was anointed by the spirit of God, Luk. 4.18. and made a Priest by an oath: The Lord hath sworn and will not repent, thou art a Priest forever after the order of Melchizedek, Heb. 7.21. 8. As Melchizedek was greater than Abraham, for he blessed him, and than Levi, that paid riches in Abraham's loins, Heb. 7.4.9.10. so the Priesthood of Christ is greater than the Priesthood of Aaron. 9. But herein most of all is Melchizedek likened to the son of God, because he received his Priesthood from none, nor passed it over to any other: in like manner as Christ succeeded none, so neither do any succeed him, but he endureth ever, and hath everlasting Priesthood, Heb. 7.24.

Object. As Christ's Priesthood is everlasting, so it was necessary, that he should have a sacrifice, which should continue forever. 1. Which cannot be the sacrifice upon the Cross, for that was but once done. 2. Therefore it can be no other than the sacrifice of the Eucharist. 3. neither doth it suffice to say, that the efficacy or virtue of his sacrifice upon the Cross, continueth forever: for in this sense Noah's sacrifice might be said to be eternal, because the efficacy of it remaineth still, in keeping the world from being destroyed by water, Perer. disp. 7. in 14. Genes.

Answ. 1. But the Apostle showeth the contrary, that the once oblation of Christ's body, is that everlasting sacrifice of our high Priest, Heb. 10.14. With one offering hath he consecrated forever them that are sanctified. 2. But the daily sacrifice of the Mass it cannot be: the Apostle saith, which needed not daily, as those high Priests, to offer up sacrifice, Heb. 7.27. that cannot be an everlasting sacrifice, which is daily renewed: and the sacrifice offered in the Church shall determine with the militant state thereof in earth, and therefore cannot be everlasting. 3. Noah's sacrifice procured no eternal or spiritual, but a temporal benefit, though to continue while this world lasteth: and Christ's sacrifice gave that durable force, to Noah's sacrifice, which was a figure thereof▪ therefore Noah's sacrifice cannot be called everlasting, or himself an everlasting Priest; seeing that efficacy was not in himself or his sacrifice, but in Christ, the everlasting Redeemer and Priest.

6. Places of Moral observation.

1. Observ. Light afflictions go before heavy judgments.

Vers. 2. THese made war with Bala king of Sodom, &c. The Lord before he purposeth to bring an utter destruction upon any, doth first admonish them with light punishments: so he healeth with Sodom: first, they are scourged by these four Kings of the East, but seeing they received no warning thereby, afterward the Lord rained upon them fire and brimstone. Perer. We learn then that we should not neglect the gentle corrections of God, lest they draw on heavy judgments: thus God dealt with his own people, who were chastised sometime by a famine, by the sword, by the pestilence: but when none of these would serve, they were swept away and carried into captivity.

2. Observ. To dwell among the wicked is dangerous.

FUrther, in that Lot was carried away with the Sodomites, we see that good men may together with the wicked taste of temporal judgments, and what a dangerous thing it is, to have any habitation or dwelling among the ungodly, Muscul. therefore the Scripture saith, Go out of her my people, that ye be not partakers in her sins, that ye receive not of her plagues, Revel. 18.4.

3. Observ. Rebellion, no not against hard governors, is to be attempted.

Vers. 4. TWelve years were they subject, &c. but in the thirteenth they rebelled: first, we see the justice of God in punishing the wicked life of the Sodomites, with a tyrannical government: so the Prophet pronounceth this a curse upon the ungodly: set thou a wicked man over him, Psal. 109.6. Beside, God punisheth the Sodomites for their rebellion: where then a government is established, though it be hard and unjust, nothing is tumultuously to be attempted against it: as the Lord commandeth, that the King of Babylon, who was but an hard Lord, should be served and obeyed, Ier. 27.8. Calvin,

4. Observ. Riches evil gotten cometh to an evil end.

Vers. 12. THey took all the substance of Sodom, &c. They which used not their wealth to the good and comfort of the poor (as the Sodomites did not, Esech. 16.49.) do heap it up to be a prey for the enemy. Calvin. so the King of Babel boasteth, That as a nest he had found the riches of the people, Isa. 10.14. which they had first wrongfully scraped together.

5. Observ. God's enemies, and the enemies of our Church our enemies.

Vers. 20. WHich hath delivered thine enemies, &c. Lots enemies are called Abraham's enemies: and so indeed we should account the enemies of God's people and Church, our enemies, though in particular they have not hurt us. Luther. So the Prophet saith, Do not I hate them, that hate thee? &c. I hate them with an unfeigned hatred, as though they were mine enemies, Psal. 139.21, 22.

6. Observ. A good Prince preferreth his subjects lives before wealth.

Vers. 21. GIve me the persons, take the goods, &c. Herein appeareth first the gratitude of the King of Sodom to Abraham, that is contented to leave unto him the goods for his great travel, Calvin. as also this heathen King showeth one good part of a just Prince, that preferreth the life of his subjects before the substance: whereas contrariwise a tyrant esteemeth nothing of men's lives, in respect of his covetous desire, Perer. as Ahab contrived Naboth's death, to have his Vineyard.

CHAP. XV.

The Method.

T His Chapter hath two parts, containing two ample and large promises made by the Lord unto Abraham: the first is, as touching his seed, verse. 1. to verse. 8. The second of the inheritance of his seed, verse. 8. to the end.

In the first part there is set forth, 1. on God's behalf, the promise. 2. On Abraham's behalf, belief, verse. 6. In the first there is the cause, God's goodness towards Abraham ▪ verse. 1. Then the promise of his seed, both to be of his body, which is amplified by the contrary, that not Eleazar, but one of his own bowels should be his heir, verse. 2, 3, 4. then the number thereof to be as the stars in multitude.

In the second part, 1. there is the promise, in general for the inheriting of the land, verse. 7. in particular: after what time, namely, 400. years captivity, 13. to 17. what Country, verse. 18. to 21. 2. The ratifying of the promise by certain symbols: where we have the prescription of the signs and ceremonies to be used, verse. 9. the preparing of them by Abraham, verse. 10, 11, 12. the application or confirmation it self, verse. 17. God causeth a smoking furnace to pass between the pieces, &c.

2. The divers readings.

v. 1. In prophesy. C. in vision. caet.

I will protect thee. H.S. my word is the strength. C. I am thy buckler. caet.

v. 2. The son of the Steward of my house. H. the son of the Steward which is in my house. C.P. the son of Messech borne in my house. S. the Steward of mine house. G. the child of the Stewardship of my house. B. he to whom I shall leave my house. T. meshek, a Steward, or one that is left.

and so v. 3. he calleth him the son of his house, that is borne in his house.

v. 6. believed in the word of the Lord. C. believed in the Lord, caet.

v. 7. out of the region of the Chaldees. S. from Vr of the Chaldees: caet. Vrh. signifieth a valley.

v. 8. O Lord God, H.C.P.G.B. O Lord God governor. S. Lord Jehovah. T. heb. Adonai, Jehovah.

v. 9. Take unto me. H.S. take me. G. take B.P. take and offer. C.T. heb. Lathak, take three heifer • . C. of three • • year old. caet.

a dove. H.S. a young pigeon. B.G. son of a pigeon. C. the chickin of a pigeon. T. gozal, a pigeon.

v. 11. he sat with them. S. he drave them away: caet. nashab, to blow away.

v. 12. an ecstasis or trance. S. a heavy sleep fell upon Abraham. caet.

v. 17. a flame was made. S. a dark mist. H.C. twilight. B. dark night. T. there was darkness, g • atah. darkness, night.

v. 20 giants. C.B. Rephanu. caeter.

3. The Explanation of doubts.

QUEST. I. How God appeared in vision.

Vers. 1. THe word of the Lord came to Abraham in a vision, &c. 1. This vision was neither in the night, as the Sept. in some translations read: for Abraham's faith is here approved, v. 6. but men being asleep cannot show their faith. Cajetan. 2. neither was it by secret inspiration, as the interlineary gloss: for here divers speeches pass between God and Abraham. 3. Neither was this vision by an Angel: as Oleaster, Tostatus: for he is called Jehovah, which name is not given to Angels. 4. But this vision was in the day, as the Lord used to speak to the Prophets. Ramban. Chaldee. and the Lord did produce his conference until the evening. verse. 17. when the stars appeared. Iun. And God for the better strengthening of Abraham's faith, did to his word adjoin some visible sign of his glory. Oecolam. 5. And this is the fourth time, that God had appeared to Abraham : twice in the 12. chapter, v. 1.7. again, c. 13, 14. and now in this place.

QUEST. II. How God is said to be Abraham's reward.

I Am thy buckler. &c. 1. Two things do cause fear: when either we are afraid of some evil to happen to us, or that some good which we desire should be withholden from us. God biddeth Abraham to fear none of these, for he was both his buckler to keep him from evil, and his great reward to give him all good things. Per. 2. Some think that Abraham feared lest he had committed some sin in shedding of blood in the late battle: some lest the enemies might gather their strength again, and come upon him afresh: some lest the Canaanites might envy him because of his strength: some, lest this victory might stand for his reward, which God promised: But it appeareth, that none of these things were the cause of Abraham's fear, but he was solicitous and careful for his succession, and might somewhat waver concerning the promise made to his seed, because he had yet no child, Mercer. 3. Where he saith, I am thy reward: it is not to be understood causally, and to be referred only to those temporal rewards, which are promised afterward as Cajetan and Mercerus consenting to the hebrewes: but substantially, of the reward also of everlasting felicity, which was laid up for Abraham with God. Iun. 4. So that here God promiseth the two greatest blessings that can be, one in this life of perseverance, in that God saith, he will be his buckler to protect and preserve him to the end, and of eternal felicity, in saying I am thine exceeding great reward. Perer.

QUEST. III. Abraham neither was doubtful or forgetful of God's promise.

Vers. 2. ABraham said. 1 Cajetan well noteth, that in other visions Abraham was only an hearer, God the speaker: but here Abraham maketh answer to God, whereby it appeareth that Abraham did grow in confidence and familiarity with God. 2. Neither doth Abraham complain that he went childless, as though he had set light by the Lord's liberal offer, that he would be his reward: but because the spiritual blessing depended of his seed, he craveth this, as the means whereby God's promise toward him concerning the great reward, should be effected. Calvin. 2. Neither did Abraham doubt, or was forgetful of God's promise, that he would give him seed, and unto his seed that land. Gen. 13.15. But as yet it was not expressed unto him, whether his seed should come out of his own bowels, as here the Lord first promiseth, or it might be a seed or son adopted, as here he supposeth, that this Eleazar should be his heir: sic Eucher. Rupert. 4. Or that Abraham as impatient of delay, that God had not yet given him a seed, according to his promise, is bold to pour out his grief before God, that the Lord would hasten to accomplish his desire. Calvin.

QUEST. IV. Of the divers acceptions of the word Meshek.

THe steward of my house: according to divers interpretations of the word Mesech, there are as many expositions. 1. The Septuagint take it for a proper name, as though Mesech should be the name of Eleazers mother: for so they read the son of Mesech borne in my house. 2. Some derive it of the word shakah, that signifieth to bear or minister the cup: and so read the son of my cup-bearer or butler. Aquila. 3. Some of the word shakak, that is, to run up and down: and so Eleazar should be as the steward or bay life that run up and down the house. Oleaster. Mercer. 4. Meshek signifieth an overseer: so some read that he was the steward or overseer. Chaldee. or the son of the steward. Theodoret. Jerome. 5. Meshek also signifieth a leaving or dereliction; and so Eleazar is called the son of the leavings: not for that he only was left of Abraham's ancient family, as Cajetan : or because he had left to him the care of his house as Vatablus. But that he purposed to leave unto him the inheritance of all. Innius. And this seemeth to be the most proper sense.

QUEST. V. Wherefore Eleazar is called of Damascus.

ELeazar of Damascus. 1. This Dames • k, or Damascus, was not the name of his mother, as some think: ex Calvin. 2. Neither was it his proper name, as Jerome and the Septu. translate: of whom the City Damascus should be named. Tostat : for Damascus is held to have been built by Hus the son of Aram, and to be a name more ancient than Abraham. Genes. 14.15. 3. But Eleazar by his father was of that country, though borne in Abraham's house: and therefore he is called Damascenus of Damascus: sic Chaldee. Iun. Calv.

QUEST. VI. Whether Abraham saw the stars only in vision.

5. HE brought him forth, and said look up now to heaven, &c. 1. This was not done in vision only, as Cajetan thinketh: but as the words import, Abraham having spent a good part of the day in prayer within, now is bid to go forth in the evening, and is shown the stars for his confirmation. Iun. 2. Neither is this an allegory, as Philo applieth it, who saith, that the soul of a wise man should be like unto heaven: But it is an history so verily done as it is rehearsed.

QUEST. VII. What seed of Abraham is understood, carnal or spiritual.

SO shall thy seed be. 1. We neither think with Augustine that this is meant of Abraham's spiritual seed only: magis videtur promissa posteritas falicitate sublimis: that posterity seemeth to be promised, which is blessed in heaven. 2. Neither with Lyranus, that there are here two literal senses, the one of his carnal seed, the other of his spiritual: for of one place there can be but one literal sense. 3. Neither with Pererius that the literal sense concerneth Abraham's carnal seed, the mystical, his spiritual. 4. But these words have one whole and general sense: which comprehend̄th both Abraham's kindreds: for that is the proper and literal sense which is intended by the spirit: now in these words the spirit intendeth both the carnal offspring of Abraham, as Moses expoundeth, the Lord God hath made thee as the stars of heaven in multitude: Deut. 10.22. as also the spiritual seed of the faithful, as Saint Paul interpreteth: so shall thy seed be. Rom. 4.17. and hence concludeth, that Abraham is the father of us all, that is, of the faithful.

QUEST. VIII. Wherein the Israelites represented the people of God.

YEt we deny not, but that in other places spiritual things are implied by temporal, by way of mystery and allegory; as the Apostle saith, the law had a shadow of good things to come : as Abraham's carnal generation did divers ways represent the spiritual; 1. In their number. 2. In their afflictions. 3. In their passage thorough the red sea, figuring baptism, 4. In being fed with manna, a type of God's word. 5. In drinking of the water out of the rock, a figure of Christ. 6. In looking toward the brazen serpent. 7. In their pilgrimage in the desert, a lively pattern of our pilgrimage in this life. 8. In their entrance into the land of Canaan under Joshua ; which signifieth our conducting by Christ to the heavenly Canaan.

QUEST. IX. Wherein Abraham's faith consisted.

Vers. 6. ABraham believed the Lord, &c. 1. Hilary noteth, that this was singular in Abraham's faith, because he doubted not of his omnipotency. 2. Ambrose reputatum est illi ad justitiam, qu • a rationem non quaesivit, this was counted to him for righteousness, because he believed, and required no reason. 3. But there was more in Abraham's faith, than only to believe God and his promises to be true, for he did trust in God, Cajetan, as the word bajehovah, signifieth, he believed in Jehovah, Mercer. and embraced God as his father. Calvin. 4. Abraham therefore did not count this to himself as a just thing to believe God, as some interpret; neither is it to be referred to Abraham, that he counted it a just thing in God, thus to recompense him as R. Levi and Ramban corruptly expound; but God counted it to him, or as the Septuag. it was counted unto him, for true justice before God, because he steadfastly believed God's promises: and thus expoundeth Elias Oriental, confuting Ramban.

QUEST. X. Why faith was imputed for righteousness to Abraham.

IT was counted to him for righteousness ; Not that Abraham believed not before, or that his former belief was not also counted to him for righteousness. But these reasons may be alleged, why in this place first mention is made of the imputation of righteousness. 1. Because in this place first one is promised to come out of Abraham's own bowels: he considered not his own body which was now dead (as the Apostle saith) nor the deadness of Saraes womb: Rom. 4.19. 2. Because although Abraham had faith before, yet it waxed stronger and stronger: he was strengthened in the faith. Rom. 4.20. 3. At this time first Abraham made answer unto God; and so it followeth in the same place, he gave glory to God. Rom. 4.20. 4. The scripture doth not thus testify of Abraham in the beginning of his conversion, but even at that time when Abraham was full of good works, even then notwithstanding his righteousness should not be imputed to his works, but to faith, Calvin neither this testimony of Abraham's righteousness is deferred till he had received circumcision, left he might have been thought thereby to have been justified. Thom. Anglic. in cap. 15. Genes. and therefore the Apostle of purpose observeth, that righteousness was imputed to Abraham, when he was yet uncircumcised, Rom. 4.10.

QUEST. XI. That the asking of a sign proceeded not of any doubtfulness in Abraham.

Vers. 8. WHereby shall I know▪ &c. This question proceeded not from the doubtfulness or weakness of Abraham's faith, as some Hebrews which think that Abraham's posterity was punished with captivity because of doubting. 1. For the Apostle saith, he was not weak in faith. Rom 4.19. 2. And seeing he believed without doubting an harder matter concerning one to come out of his own bowels, it is not like he doubted of the less, namely, of possessing that country. 3. Neither would the spirit of God have given such a commendation of Abraham's faith, that it was imputed for righteousness, if he had wavered or doubted. 1. Some therefore think that Abraham asked a sign, not for himself but in regard of his posterity, that they might have some assurance of the inheriting of that land: sic Rupertus, Cajetan. 2. Some think that Abraham doubted not of the promise, but of the manner, whether it were absolute or conditional: for it was both: to possess the land was an absolute promise, but to inherit it forever was tied to the condition of obedience. 3. Rasi thinketh that Abraham asked by whose merit he should possess the land: as though the merit of his sacrifice brought him thither. 4. But others do better touch this point: that Abraham only for the better confirmation of his faith, desireth to be instructed concerning the manner, and of the time when it should be fulfilled: as Mary moved the like question, how shall this be? Luke 1. Augustine: and so accordingly the Lord afterward setteth down the time, after 400. years. Theodoret: And this is rather a sign of Abraham's faith, then a note of incredulity, in asking this question: for the wicked and unbelievers at the first reject God's promises: the faithful desire more to be confirmed. Calvin. 5. Farther we must observe, that there were special motions in the Saints, which are not now to be drawn into example: as Gideon, and Hezekiah asked signs, Iud 6.37. 2 King. 20.18. Calvin: and so Aquinas saith well; Abraham peti • t signum ex instinctu divino: Abraham asked a sign of a divine instinct.

QUEST. XII. Why Abraham took of three kinds of beasts.

Vers. 9. TAke me an heifer of three year old, &c. So it is to be read rather with Ibn Ezra, than three heifers, as the Chaldee readeth. I will let pass the allegories and mystical significations, which are diversely gathered upon these words. 1. Some by the beasts which were divided understand the evils and afflictions, which happened to Abraham's posterity, by the birds not divided, their deliverance and prosperity. 2 Philo thinketh that these three kinds are taken for sacrifice, the heifer, goat, ram, because of their meekness and tamenesse, which suffer themselves in great herds to be driven by a child: and for that they are profitable, for labor, for food, for clothing. 3. Lyranus thinketh that by these beasts and fowls are signified Christ's virtues: by the heifer his labor and patience, by the sheep his innocence, by the turtle his continency, by the dove his meekness. 4. In that three sorts of beasts were taken: some understand the three generations, while the people were oppressed, by the turtle the fourth generation, when they came forth into the wilderness: Theodoret: some the renewing of the covenant with the three Patriarchs, Abraham, Isaac, Jacob: or the three kinds of government among the Israelites, of Judges, Kings, High-priests. Perer. Some the three seasons from Adam to Noah, from Noah to Abraham, from Abraham to David. Augustine: 5. By the dividing of the beasts, and the not dividing of the fowls: some understand by the first, the afflictions of the people, when the children should be separated from their parents, by the other their deliverance, some by the first insinuate such, as were carnal among the people, by the other such as were spiritual, Augustine. 6. By the lighting of the fowls upon the dead carcases, which Abraham drove away, some do decipher the attempts of the Egyptians against the Israelites to devour and destroy them, but that God disappointed them, some the assaults of evil spirits upon carnal men: Augustine : some the wandering thoughts that seize upon our prayers & spiritual sacrifices, Gregory. 7. By the se • ting of the sun v. 17. some understand the death of Joseph, when the affliction of the Hebrews began; some the end of the world when the greatest persecution should be: and by the smoking fire brand the end of the world and fiery judgment, Augustine.

But we need not thus hunt for allegories, which are not only men's devises, as it may appear by the uncertainty and variety thereof. Sundry men, as their fancies lead them, do invent sundry allegories, It shall only suffice us to know, that God appointeth these kinds, to be offered partly for sacrifice, as Josephus : partly to be as signs of the covenant, which the Lord maketh with Abraham: and as Chrysostom well noteth, because it was the manner of men, when they made a solemn covenant; to cut a calf in twain, and to walk between the parts thereof. Ierem. 34.18. wishing the like to themselves if they break the covenant, the Lord vouchsafeth to observe the same manner.

QUEST. XIII. Of the divers kinds of trances.

Vers. 12. AN heavy sleep, or trance. Philo noteth four kinds of trances, or ecstasis in the Scripture. 1. Madness or frenzy, that cometh of some distemperature, Deut. 28.28. The Lord shall smite thee with madness, and blindness, and astonishing of heart. 2. Astonishment of the mind upon some sudden and strange accident, as Isaac was astonished at Esau's coming in after Jacob, Gen. 27.33. 3 The quiet rest and contemplation of the soul: as when the Lord cast Adam into a sleep, Gen. 2.4. When as the soul is ravished with some divine inspiration and revelation, as Peter was Act. 10,

QUEST. XIV. The time of the dwelling of Israel in Egypt.

Vers. 13. THey shall be a stranger in a land not theirs four hundred years. 1. First, it is untrue that the Israelites dwelled in Egypt full four hundred years, of which opinion is Genebrard. For from Caath who went down into Egypt with Jacob, Gen. 47. and lived in all 133. Exod. 6. who begat Amram, who lived ann. 137. the father of Moses, who was 80. year old, when Israel came out of Egypt, there are not above 350. years: from which some must be detracted wherein the fathers and their children lived together. 2. Neither did they dwell in Egypt less than 200. as Chrysostom, or 210. as Lyranus •• but 215. years, as it may be thus gathered: S. Paul from the promise first made to Abraham, to the giving of the law, in the first year of the going forth of Israel out of Egypt, reckoneth 430. years, Galat. 3.17. of this sum 215. years were run when Jacob went down into Egypt: from the time of the promise in the 75. year of Abraham's age, till Isaac's birth, in the 100. year, Gen. 22.22.5. are 25. years: from Isaac's birth to Jacob's, are 60. years, Gen. 25.26. and Jacob was an 130. when he went into Egypt, Gen. 47.9. which all make 215. years: the other 215. years, may be accounted thus: Cahath the son of Levi went down with Jacob into Egypt, who as Eusebius thinketh, begat Amram at 70. years: Amram also at 70. might beget Moses, who lived 80. years before the departure of the Israelites out of Egypt: the whose sum maketh 220. years: from the which we must detract five years of the age of Cahath, when he came down with Jacob into Egypt: so there remaineth 215. years, which is the time of the sojourning of Israel in Egypt: ex Mercer.

3. Though the Israelites dwelt in Egypt 215. years, yet they were not kept in thralldom and affliction above an 130. nor yet so much: for all the time of Joseph's government, after Jacob came into Egypt, must be accepted, which was 71. years: for Joseph was then 36. year old: 30. year old he was when he stood before Pharaoh, and expounded his dream, Genes. 41.49. and the seven plentiful years were past, and two of famine. Gen. 45.11. And Joseph lived in all 110. years: if then 39. be deducted from 110. there will remain 71. years: all this while, Israel was not afflicted. Beside, whereas their affliction began not till Joseph and all his brethren were dead, Exod. 1.6. and Levi supposed to be 44. year old when he came into Egypt, lived 137. year, Exod. 5.16. was 39. years in Egypt: which being subtracted, from 215. years the time of their dwelling in Egypt, there will remain not above 122. years, which was the time of their thralldom and bondage in Egypt.

4. Their four hundred years of servitude in a land not theirs; 1. must not be counted from Abraham's first coming into the land of Canaan, as Chrysostom: for from thence the 430. years mentioned, Exod. 12.40. must take beginning: and the text is, thy seed shall be a stranger: we must then begin to count from the birth of Isaac Abraham's seed. 2. Neither is it like, that God afterward seeing their extreme affliction, shortened this time of 400. years: which also is Chrysostom's conjecture: for God's word altereth not, and S. Steven, Act. 7.6. abridging this story, setteth the same time of 400. years, not of 430. as some latin copies have, wherein the translation is corrupted. 3. Neither is the land of Canaan here to be excluded, as Oleaster thinketh, for although it was promised to Abraham for an inheritance, they were as yet strangers therein: for Abraham had not so much as a breadth of a foot, Act. 7.5. and Jacob counted himself a pilgrim and stranger there. Gen. 47.9. 4. Neither to make up these four hundred years, need we with Josephus to count 170. years between Joseph's death and Moses birth, which was not above 64. years: Josephus confuting Cheremons error, that would have Joseph and Moses both of one time, falleth into another rour himself. 5. Wherefore this time of 400. years must begin at Isaac's birth, though precisely they were 405. years: which few odd years in so great a sum maketh no great difference. Again this land not theirs, is not only Egypt, but Canaan: and where the text rehearseth these three, they shall be strangers, serve, and be entreated evil: we must jointly, not severally, apply all these to the time limited of 400. years: that this whole time they were either strangers, or served, or were afflicted, and so Augustine well understandeth, qu. 47. in Exod. Mercer.

QUEST. XV. How diversely a generation is taken.

Vers. 16. IN the fourth generation they shall come hither, &c. A generation is sometime taken for the whole life of man, and continuance of an age: as Matth. 24.34. this generation shall not pass, till all these things be fulfilled: that is, some now alive, may live to see it: sometime it is taken for the succession of persons, as Matth. 1.17. sometime for a certain number of years: as for the space of ten years, Baruch. 6.2. the time of the captivity in Babylon, which was 70. years, is limited to seven generations: for 20. years, Euseb. lib. de praepar. 10. c. ult. for 33. years, Herod. lib. 2. for 30. Diodorus. lib. 3. c. 13. for an 100. Dyonis. Halicar. lib. 1. Rom. antiquit. According to these divers acceptions. 1. Some do understand here a generation, for an 100. years: but that cannot be, for the Israelites came not out in the fourth hundred year, but in the beginning of the fifth. Iun. 2. Some take it for the space of seventy years, out of the Psal. 90.10. and so after the Israelites had dwelt three generations, that is, thrice 70. years, 220. years in Egypt, then in the fourth 70. year, they entered the land of Canaan: sic Junius. But the best computation of these generations, is from the succession of persons: yet we must neither begin from the eldest persons that entered into Egypt, as Cajetan and Lyranus reckon these four generations from Jacob to Judas, from Judas to Pharez, Pharez to Ezron, Ezron to Caleb: so also Mercerus: which make four generations, which computation is a great error: for that Caleb, which entered to Canaan, was not the son of Ezron, but of Iephunne, Ios. 14.6. long after the other Caleb: for we read of three Caleb's: the first, the son of Ezron, 1 Chron. 2.9. the second, the son of Hur, ibid. v. 50. the third, the son of Iephunne, 1 Chron. 4.15. from Judah to this Caleb, were six or seven generations: neither could Ezron be the father of this Caleb : for Ezron came down with Jacob into Egypt, Gen. 46.12. and Caleb was about 40. year old when the Israelites came out of Egypt, Joshua. 14.7. and the time of the Israelites abode in Egypt was 215. years: take from that, the 40. years of Caleb's age, and suppose Ezron to have been but five years old, at his coming to Egypt, by this account he should be 170. year old before he begat Caleb: whereas Caleb the son of Ezron was borne long before his father was 60. years old, 1 Chron. 2.21. wherefore that Caleb which lived with Joshua, was not the son of Ezron.

Neither must we account only those generations, that were borne in Egypt, as Perer. for so we shall have but three generations: Caath begat Amram in Egypt, Amram Aaron, Aaron Eleazar, who divided the land: but the right reckoning is to begin from the youngest of those generations, that went down to Egypt: and so from Kohath to Eleazar, are four generations. Cohath begat Amram, Amram begat Aaron, Aaron, Eleazar.

4. But Philo his allegorical conceit I let pass, who by the fourth generation, understandeth the fourth age of man's life, when after the simplicity of his childhood, the riot of his youth, the instruction of his middle age, he cometh to years of gravity and judgment: for who seeth not how unproper and disagreeing to this historical prophecy, such mystical collections are?

QUEST. XVI. Why God spared the wickedness of the Amorites.

Vers. 16. THe wickedness of the Amorites is not yet full, &c. 1. The Amorites are named, whereas there were other people of the Canaanites; because they were the most mighty among the rest, both in power and stature of body, whose height was like the height of Cedars. Amos 2.9. and they excelled in wickedness: and therefore the Prophet setting forth the wickedness of Israel, saith, their father was an Amorite, Ezech. 16.2. 2. Neither did the punishment of this people depend upon any fatal necessity, before the which they could not be punished, but upon God's will and purpose, who would not cut them off at the first, but in his just judgment permitted them, till they came to the height of iniquity. 3. Some by sins, here understand the punishment of sin, which God suspended for a time: but the other sense is better to take the word properly for the wickedness of that people, which was not yet ripe: which God deferreth to punish, both to make them excusable that despise so long a time of repentance, and to justify his own judgments, which he sendeth not without just cause. 4. And there are four arguments or marks of the ripeness of sin, and the nearness of God's judgments. 1. the quality of the sins themselves, when they are such as are directly against God, as superstition, Idolatry, the offering up of their own children in the fire: against the law of nature, as in unnatural uncleanness, such as reigned among the Sodomites against human society, as in cruelty and oppression, as in the old world. Gen. 6.11. 2. The generality of sin, when not a few, but the whole multitude are corrupt: so in Sodom were not to be found ten righteous men. 3. The impudency of sinners, that are not ashamed openly to transgress, and to boast of their sin: as the Prophet complaineth of the Israelites, they have declared their sin as Sodom, they hide them not: Isa. 3.9. 4. When they are incorrigible and past amendment: as Pharaoh and the Egyptians, when they were not humbled with those ten grievous plagues, the Lord overthrew them in the red sea. Perer.

QUEST. XVII. Why Euphrates is called the great river.

Vers. 18. FRom the river of Egypt to the great river of Euphrates. 1. Euphrates is called the great river, not as the Talmudists think, because it confined the holy land; but either for that it was the greatest river in Asia, as Danubius is in Europe, Nile in Africa, in India Ganges and Indus: or for that it was one of the rivers, that came through Paradise: as for the same cause Tigris, or Hiddekel, is called the great river, Dan. 10.4. 2. The river of Egypt is not Nile (as R. Solomon. and Mercer. ) for the bound of Palestine never extended so far: but it is a river which runneth out of Nile, between Pelusium and Palestine, thorough a great desert, and falleth into the Mediterranean sea: this river is called Sithor. (as Ibn Ezra, ) of the troubled and black water, Joshua 13.3. which it borroweth of Nile, which for the same cause is called melas, black: it is termed also the river of the wilderness, Amos 6.14. the same which the Septuagint call Rinocolura, Isa. 27.12. because it did run along by that city, so called of the cutting or slitting of noses: which punishment King Artisanes inflicted upon malefactors, and sent them to inhabit that city. Diodorus Siculus, lib. 2. and of this opinion is Epiphanius, that this river of Egypt, is the river Rinocolura, to whom Lunius assenteth, Joshua. 13.3. It seemeth to be an arm of the river Nile, commonly called Carabus, which is distant some five days journey from Gaza toward Egypt, Perer. ex Masio in Joshua. 13.

QUEST. XVIII. How the land of Canaan is said to be given to Abraham.

Vers. 18. VNto thy seed, &c. But v. 7. the Lord said, to give thee this land to inherit it : and cap. 13.15. both are joined together, I will give it unto thee, and thy seed forever, &c. Now seeing Abraham had not so much as the breadth of a foot, Act. 7.4. how was this land given to Abraham ? 1. Some think it was given to Abraham in right, to his seed in possession: or to him, because it was given to his seed; for as the son belongeth to the father, so what is given or promised to the son, concerneth the father: 3. but therefore is this land said to be given to Abraham, (though he never had possession thereof, but his seed) because for his sake, and the love of God toward him, it was given to his seed: as Moses saith, because he loved thy fathers, therefore hath he chose their seed after them, Deut. 4.37.

QUEST. XIX. Whether the Israelites ever enjoyed the whole country Euphrates.

FRom the river of Egypt, to the river Euphrates. &c. But whereas the land of Canaan is otherwise confined, Numb. 34.8. where it is not extended beyond Hamath, which is a great way on this side Euphrates: and the usual limitation and border, was from Dan to Beersheba, 1 King. 4.25. which as in length not above 160. miles; and in breadth, from Joppe to Bethlehem, not above 46. miles, as Jerome witnesseth, epist. 129. ad Dardan. a great question is here moved, how their borders could reach to Euphrates: 1. Some think, that there were two countries promised to Abraham's seed, the less of Canaan, which they possessed; and a larger extending to Euphrates, upon condition if they walked in obedience: which condition because they performed not, they never enjoyed that country: sic Hier. like as in the Gospel (saith he,) the Kingdom of heaven is promised to the obedient: but if they perform not obedience, they shall miss of the reward: nequaquam erit culpa in promittente, sed in me, qui pro • iss •• acceper • non merui: and yet the fault shall not be in him that promiseth, but in me that am not worthy to receive the promise. Hieron. ibid. to whom subscribeth Andreas Masius, in c. 1. Joshua.

2. Augustine is of another opinion, that the promised land was of two sorts, the less which comprehended the land of Canaan, which the Israelites possessed under Joshua: the other which reached to Euphrates, which was not under their dominion, till David and Solomon's time, who reigned over all Kingdoms, from the river, that is, Euphrates, and from Tipsack, which was a City upon that river, afterward called Amphipolis, even unto Azzah, or Gaza, 1. King. 4.21.24. August. qu. 21. in Joshua: to whom agree Cajetan and Oleaster, and Junius upon this place, and this seemeth to be the better opinion: for we are not to think, but that this promise made so solemnly to Abraham, accordingly took effect.

3. Whereas it is objected, that all the country to the river Euphrates was never given unto Israel, no not in Solomon's time, because they did not expel thence the inhabitants, and plant the Israelites there as they had done in Canaan. First Augustine answereth, that concerning the Cities which were a far off: they were commanded, if they would make peace, not to smite them, or root out the inhabitants, but only to make them tributary: but they were charged that in the nearer Cities, they should save none alive, Deut. 20.11.16. and this might be the cause, why in these remote countries they expelled not the inhabitants. Again, because this large dominion, by reason of the people's sins, continued not long, this might be a reason, why these countries were not inhabited of the Israelites: who if they had obeyed the Lord, he would have made it a firm possession unto them, as the other of Canaan.

QUEST. XX. Of the country of the Kenites and Kenezites.

Vers. 19. THe Kenites, Kenezites, &c. Here are ten sundry nations rehearsed, whose countries are promised to Abraham: whereas in other places there are but six named, Exod. 3.8. in other seven. Deut. 7 1. The reason thereof is not, 1. either because, here the countries were named given to all Abraham's posterity, as to the Ishmaelites, Idumeans, in other places those, which only belonged to the Hebrews: as Tostatus thinketh. For everywhere under the name of Abraham's seed, the faithful people are only comprehended, that should come of Isaac. 2. Neither is it to be thought, that the names of these nations known in Abraham's time, were after extinguished. Perer. 3. Or as Augustine, that these ten nations inhabited the large Land of promise, which reached to the river, the seven usual, the lesser country of Canaan: for many moe nations inhabited on this side Euphrates, than are here named. 4. But I prefer rather Junius opinion, that three were the borderers upon the Land of promise, which the other seven then possessed, the Kenites on the South, the Kenezites on the North, the Kadmonites toward the East; so that in this verse the Land of promise is bounded and limited. 5. Therefore the Hebrews are deceived, that think these three the Kenites, Kenezites, Kadmonites, to be the Idumeans, Ammonites, Moabites, because Kenaz ▪ was the son of Eliphaz of Esau: who though they were not subdued by Joshua, should at the length be vanquished by the Messiah. For 1. the Lord gave not a foot of any of these countries possessed by the children of Esau and Lot to the Israelites, Deut. 2.5.9. 2. they dream of their Messi • h to be a temporal Prince and conqueror, which is their error. 3. these nations might be subdued by Joshua among the rest, though they are not named. 4. Whereas the Canaanites are here otherwise named, then Gen. 10. their names might be changed in process of time, or one might have two names. Ab •• Ezra. Mercer.

4. Places of doctrine.

1. Doct. Of believing God and in God.

Vers. 6. ABraham believed the Lord, &c. in the Hebrew (in the Lord) yet that common distinction, of believing God, and in God, though there be a difference between them, is not grounded upon the phrase of Scripture, which indifferently useth both these for one, especially in the New Testament: as John. 5.14. He that believeth him that sent me, hath eternal life, 1 John. 5.10. He that believeth in the son of God, &c.

2. Doct. That the stars cannot be numbered.

Vers. 5. TEll the stars if thou be able to number them, &c. Hence then it may well be enforced, that the stars cannot be numbered: as the Prophet Jeremiah saith, 33.22. as the army of heaven cannot be numbered, nor the sand of the sea measured▪ so will I multiply the seed of David: the stars then can be no more numbered, than the sand of the sea measured: and therefore this is set forth as a work peculiar unto God: which counteth the number of stars, Psal. 147.4. Wherefore Aratus and Eudoxus were deceived, which thought they did comprehend the number of the stars: and the common Astronomers, that hold there there are not above a 1022. stars to be seen in the sky: for if it were so, it had been an unfit comparison, to liken the multitude of Israel, which amounted to more than 600. thousand, Exod. 2.37. to the stars. Deut. 10.22. August. lib. 16. de civit. dei c. 23. R. Levi thinketh, that in Abraham's time the stars were not numbered, but afterwards they were by Astronomers: but neither then nor since could they ever be numbered as hath been shown.

3. Doct. Word and Sacraments must be joined together.

Vers. 18. IN that same day the Lord made a covenant. &c. Here the word and promises is annexed to the sign preceding: whereby we learn that the word and sacraments should be joined together: Calvin.

5. Places of confutation.

1. Confut. Faith justifieth not meritoriously, but by way of apprehension and application of the righteousness of Christ.

Vers. 6. ABraham believed God, and he counted that unto him for righteousness, &c. First from hence that popish doctrine is confuted, that faith justifieth not as it apprehendeth, and applieth the righteousness of Christ, but as it is a meritorious work by the worthiness and dignity thereof. Remist. annot. in Rom. 3. Sect. 3. But the Apostle concludeth otherwise: that to him that worketh not, but believeth, &c. his faith is counted for righteousness. Rom. 4.5. where righteousness then is imputed and accounted, there is not wrought or obtained by works: faith then justifieth not as it is a work or meritorious, but as an instrument in apprehending the justice of Christ which is imputed by faith.

2. Confut. Faith a special application of the promises of God.

SEcondly: Bellarmine collecteth out of this place, that a justifying faith, is not a special application of the promises of God in Christ, but a general belief only, that whatsoever God saith is true: as Abraham saith in this place, was his giving of credit to God's speeches, that he should be the father of many nations, lib. 1. de justif. c. 8. Contra: But it is otherwise evident out of the scripture, that Abraham believed not only God's promises concerning his carnal seed, but his faith reached also to the spiritual seed▪ which was Christ, as the Apostle applieth it Galath. 3.16. yea Abraham rejoiced to see Christ's day, John 8.16. as having a particular interest in him, as his Savior.

3. Confut. That faith only justifieth.

THirdly: this place strongly proveth against the Papists, that faith only justifieth: for whereas Abraham had shown before this, many excellent works: of piety in building altars in many places, and calling upon the name of God: of charity in seeking reconciliation between Lot and him, c. 13. of mercy in redeeming Lot being taken prisoner, c. 14. contempt of riches in refusing to take of the King of Sodom’s goods, yet none of all these works are reckoned or imputed unto Abraham for righteousness but only his faith. Now whereas Perer. objecteth that place, Psal. 106.31. that Phinehas work, in executing judgment upon the adulterer and adulteress, was likewise imputed to him for righteousn • sse: and so would prove that faith only is not imputed for righteousness but works also. Perer. in 15. Genes. v. 6. Our answer is further this: that the Prophet in the Psalm speaketh not of that righteousness whereby Phinehas was originally counted just before God for that was by faith, because that without faith it is impossible to please God, Heb. 11.6. but of that righteousness, whereby Phinehas faith was declared and testified: and so this his zealous fact, because of his faith was counted a righteous work; But Moses here speaketh of that original justice whereby Abraham was justified before God: Like as S. Paul denying that Abraham was justified by works, Rom. 4.2. and Saint James affirming that he was justified through works: I am. 2.21. the first speaketh of justification properly before God, the other of the same testified and declared by works: so Moses treateth of justice imputed by faith before God by an original collation from God, the other Prophet of justice imputed by a zealous work, by way of effectual declaration before men: And therefore Moses saith he (that is God) imputed Abraham's belief to him for righteousness: But the other Prophet saith: it was imputed to him for righteousness from generation to generation ; that is hereby, Phinehas in all ages was known to be reputed and taken just before God: the Lord rewarding the zeal of Phinehas with the perpetual inheritance of the Priesthood: Numb. 25.13.

4. Confut. Faith not the beginning only of justification.

FOurthly another point of popish doctrine is here overthrowen: that a man is said to be justified by faith: because it is the beginning of salvation and, • donea praeparatio hominis: a fit preparation of a man unto justification: Perer. in 15. Genes. dispute. 3. numer. 42. But Abraham was not now only prepared, or beginning to be justified: for he had done already many excellent works of righteousness, acceptable unto God: and yet being not now only entered, but set in the midst of his godly course, he is counted righteous by faith: faith then is not the beginning only but the perfection and consummation of righteousness.

5. Confut. S. Paul and S. James cannot be reconciled by popish doctrine.

FIfthly whereas Saint Paul proving Abraham to have been justified by faith without works, Rom. 4.2.5. and S. James saying that Abraham was justified through works, seem at the first show to be contrary each to other: the Popish writers go about three ways to reconcile these places, first the Rhemists note, that Saint Paul excludeth Abraham's moral works before faith: annot. 1. in Rom. 4. and by such works, they grant a man is not justified, but by such as follow and proceed of faith.

Contra. Abraham before this time, when God imputed unto him righteousness by faith, had done divers faithful works: as the Apostle showeth, that by faith he when he was called, obeyed God, &c. and by faith abode in the land of promise. Hebr. 11.8, 9. therefore the Apostle speaking of Abraham's justification by faith after he had done these faithful works, excludeth even such works also from justification: And again he saith: to him that worketh the wages is not counted by favor but by debt: but to works done before or without faith, no wages is due, because without faith, nothing is pleasing to God, therefore he meaneth not such works.

Secondly Bellarmine saith, that Saint Paul speaketh de fide charitate formata, of a faith formed with charity, and furnished with good works: lib. 1. de justificat. c. 23. and such a faith truly justifieth.

Answer. True it is, that Abraham's faith, which Saint Paul so much commendeth, was a lively and working faith, yet it did not justify him, as it was active in bringing forth good works, but as it was passive, in apprehending and laying on hold of the righteousness of God: As the Apostle showeth, that Abraham's manner of justifying and David's was all one, but David declareth that man blessed, to whom God imputeth righteousness without works, Rom. 4 6. further Saint Paul thus reasoneth: being fully assured, that he which had promised was able to do it, and therefore it was imputed to him for righteousness, &c. v. 21, 22. It was not imputed for the working of his faith, but for his believing.

Thirdly, Pererius useth a distinction of first and second justification: the first is, when a man of a sinner is made just, the second, when a just man becometh more just: dispute. 3. in 15. Genes. numer. 48. of the first they say Saint Paul speaketh, of the second, S. James. Bellar. de justif. lib. 4. c. 18.

Contra: 1. The Scripture knoweth no such distinction of first and second justification: that which they call the second justification, is no other but sanctification, which is an increasing and going forward in the fruits and further assurance of justification: the Prophet saying, blessed are they whose iniquities are forgiven, speaketh of that justification, when a man of a sinner is become just before God, which they call the first justification, but to that blessedness is promised, and where happiness or blessedness is obtained, no other justification is necessary: wherefore the first and one justification sufficeth, there need not a second. 2. Further this distinction admitted, Saint Paul rather should entreat of the second justification, because he allegeth the example of Abraham who was called already, and had done many righteous works before the Scripture maketh mention of the imputation of righteousness unto him by faith: and S. James of the first, who bringeth in the example of Rahab the harlot, now first called, which had done no worthy works before.

Wherefore thus Saint Paul and Saint James are reconciled, if we say that S. Paul understandeth that justification whereby Abraham was made just before God: for he saith, if Abraham were justified by works he hath wherein to rejoice, but not with God, Rom. 4.2. he meaneth then that justification wherein a man may rejoice with God, which is by faith. But S. James speaketh of that justification whereby a man is declared to be just before men, whereby our faith is justified to be a true faith: as he saith, show me thy faith out of thy works, v. 18. he urgeth the showing and approving of faith: so he saith, Abraham was justified thorough faith, when he offered his son Isaac, v. 21. yet before God Abraham was justified before by faith: but by this his obedience, his faith was approved unto God, and made known to men: Neither is it usual in Scripture thus to take the word justified; as wisdom is said to be justified of her children, Matth. 11.13. that is declared or approved to be just: Christ was justified in the spirit: 1 Timoth. 3.16. that is as the Apostle elsewhere interpreteth: declared mightily to be the son of God touching the spirit of sanctification. Rom. 2.4.

6. Moral observations.

1. Observ. God amply rewardeth them that contemn things present.

Vers. 1. I Am thy exceeding great reward▪ &c. Because Abraham contemned the rich gifts of the King of Sodom, the Lord doth promise more abundantly to recompense him therefore, as Ambrose well noteth, ne infirmos animos ob dilationem mercedis subeat penitentiae contempsisse presentia, &c. because the reward is deferred, let no man in his weakness repent, that he hath despised things present, &c. lib. 5. de Abrah. c. 3. For God will be their exceeding great reward: as our Savior promised to his Disciples, there is none that hath forsaken house or brethren, &c. for my sake and the Gospels, but he shall receive an hundred fold, &c. Mark. 11.29, 30.

2. Observ. Honest marriage to be desired to have lawful heirs.

Vers. 2. WHat wilt thou give me, seeing I go childless, &c. Abraham desireth not riches, or long life for his reward, but only that he might have one to heir & inherit his labor: Ambrose note hereupon is very apt: that men should join themselves in honest marriage: ne hujusmodi suscipiant liberos, quos heredes habere non possunt, &c. lest they beget such children whom they cannot have to be their heirs: lib. 1. de Abraham. c. 3. for the law saith, a bastard cannot enter into the congregation to the tenth generation: Deuter. 23. 2. Men therefore if not for shame, yet because of their inheritance and succession should give themselves to honest life, not to live in adultery and filthy lust: who might better go childless, than to beget children: which should be monuments of their shame.

3. Observ. God imparteth his promises not all at once, but by degrees to his children.

Vers. 4. ONe that cometh out of thine own bowels, &c. First God promised that Abraham should have an innumerable seed, as the dust of the earth, Genes. 13.17. but yet Abraham knew not, whether it should be his natural or adopted seed: now the Lord cleareth that doubt in this place, and telleth him, it shall be out of his own bowels: yet Abraham was uncertain, whether his seed should be given him by Sara his wife, or some other: herein also the Lord resolveth Abraham afterward, Genes. 17.16. And thus we see that God revealeth not his will at once to his children, but by degrees acquainteth them with his gracious promises: Perer. and thus is that saying of the wise man fulfilled: that the way of the righteous shineth as the light, that shineth more and more unto the perfect day: Proverbs, 4.18.

4. Observ. The experience of God's former mercies confirmeth his servants.

Vers. 7. I Am the Lord that brought thee out of the, &c. by past experience of God's deliverance the Lord giveth Abraham assurance of his protection afterward: Thus the remembrance of former benefits received from God should confirm us in the hope of the continuance of his mercies. Muscul. As David because he slew the lion and the bear, doubteth not but that he should overcome the uncircumcised Philistine. 1 Sam. 17.36.

5. Observ. God's patience abused, bringeth a greater destruction in the end.

Vers. 16. THe wickedness of the Amorites is not yet full, &c. Herein appeareth the great long suffering of God, that spareth the wicked, to see if they will be brought to repentance. But by this example also is made manifest, what they are to expect, that abuse God's patience and go on in their wickedness, that their destruction shall be the more fearful when it cometh: as the Apostle saith, that such, as despise the patience and long sufferance of God, do heap unto themselves wrath against the day of wrath. Rom. 2.4.5. Calvin.

6. Observ. Unjust complaint of persecution in England.

BUt here I cannot let pass a malicious note of Pererius upon this place, wherein he glanceth at the present state of England: his words translated stand thus: If any man shall chance to marvel why God suffereth the cruel persecution of the Catholics in England, and the power of the English regiment so long to continue: he may leave off marvelling if he consider what the Lord here saith, that the iniquities of the Amorites are not yet full: at the length, the English shall be complete, and then shall come the time of the divine revenge, which may seem late unto us, but in respect of the secret reason of God's providence, timely enough: which season if any man think now not to be far off (the persecution of that nation being now grown unto such rage and cruelty) he shall not (in mine opinion) miss the truth: Thus far this Ignatian sectary, in 15. Genes. Numer. 96.

Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholics is most untrue: if it be persecution, for men to enjoy their lands, to grow rich, to fare of the best, to purchase lands: then are the Recusants in England persecuted: if some rebellious and traitorous popish Priests and Judasites have worthily suffered for their practicing against the Prince and state, this is no persecution, but a just execution upon such evil members, which no state in the world would endure. The Protestants in Queen Mary's days, would have thought it happy, if they might upon like conditions have redeemed their conscience, as Popish Recusants hitherto have done.

2. This frierly exclamation and out-cry, might with greater reason be returned upon their own head: for it is hard to say whether the Church of God have endured greater persecution under the unchristian Roman Emperors, or Antichristian Popes: they have so racked, burned, slaughtered, whipped, woried, tormented, both young and old, as else where I have shown, that as Moses describeth, the cruelty of the enemies of the Jews, so it hath been true of them, they will not regard the person of the old, nor have compassion on the young: Deut. 28.50. for thus have they not spared to put to the sword women great with child, and to make their mothers wombs the infants sepulchers: thus were the women of Merindol served: the mothers slain, the infants tumbled forth of their mothers bellies, and were trampled upon: Fox. p. 952. And thus, as Jerome complaineth of the barbarous Huns, the cruel Papists practiced: non aetati parcebant, non vagientis miserebantur infantiae, cogebantur mor • , qui nondum vivere coeperunt, they spared not tender age nor pit • ed crying infants, they were forced to die, which had not begun yet to live. Jerome. ad Ocean.

3. Wherefore we do trust, as the Apostle prophesieth; They shall prevail no longer, for their madness shall be made manifest to all men, 2 Tim. 3.9. that the iniquities of new Babylon have filled up their number, and the time of their judgment cannot be far off, when that saying in the Revelation shall be accomplished; O heaven rejoice of her, and ye holy Apostles and Prophets, for God hath given your judgment on her, Revel. 18.20.

But against the Church of England, this Frier, with the rest of that brood, that have long looked for an overthrow, and promised themselves a vain hope of their popish Kingdom in this land (thanks be always given to God) are found false Prophets: God hath disappointed them; whereas they expected a change in the next change, we in this change I trust shall see no change, unless for the better (if our sins let not,) and I hope (to use the saying of Moses) that their eyes shall look till they fall out of their heads, Deuter, 28.32. before that shall befall us, which they have so long desired. True it is that this land aboundeth with many sins, which God grant may be purged from among us: but we trust, that God will chastise us as a loving father with his own hands, and not give us over to be punished of a nation more wicked than ourselves, though we are great offenders, yet not as the Amorites an uncircumcised nation, but as the Israelites the Lord's own people: It is therefore great presumption in this popish writer to sit in God's place, to make them Amorites, that are no Amorites, and to threaten judgment, where the Lord purposeth to bless: Ambrose upon those words in the Psalm 119.106. I have sworn and will perform, thus writeth: Noli usurpare exemplum sacramenti, qui implendi sacramenti non habes potestatem, &c. let this example be no warrant unto thee to take an oath, unless you had power to keep an oath : so this prophecy against the Amorites can be no ground to the Frier of such false application, unless he were appointed to be God's Minister for the execution.

CHAP. XVI.

1. The Method and parts.

T His Chapter hath two parts, the giving of Hagar by Sarai to Abraham, from v. 1. to 5. the sequel thereof, from thence to the end.

In the first part. 1. There is the cause that moved Sarai to give Hagar, on her part, because she had no children, v. 1. on Hagar's part, she hoped to have a child by her, v. 2. 2. The manner is expressed how Hagar was given, and when, v. 3. 3. The effects and fruits; Hagar is conceived with child. v. 4.

Secondly, the sequel of this marriage, is first the departure and flying away of Hagar. v. 5. to 7. then her return with the occasion thereof. Hagar flieth, because Sarai corrected her; this she did by Abraham's leave, Abraham gave leave because Sarai complained because Hagar despised her, v. 4, 5.

In Hagar's return: 1. the Angel biddeth her go, and humble her self to her mistress, v. 8, 9. 2. the Angel prophesieth of the number of her seed, v. 10. of the name of her son, v. 11. his quality and condition, v. 12. 3. Agars thankfulness and obedience is expressed, ver. 13, 14. 4. the accomplishment of the prophecy, concerning the birth and name of her son.

2. The difference of translations.

v. 3. she took Agar the Egyptian. H. then Sarai Abraham's wife took Hagar. caet.

v. 5. thou doest me wrong. H.S.B.G. I have judgment against you. C. the injury done to me, be upon you, Tr. mine injury is upon thee. P. heb. It is more like that Sarai maketh Abraham the cause of her wrong, because he corrected no: Hagar's male pertnesse, than that she wished evil unto him.

v. 7. which is in the way toward Sur, in the wilderness. H. which is in the way Agara. C. which is in the way to Sur. caet. the Sept. have not this clause.

v. 11. The Lord hath received thy prayer. C. marked thine affliction. T.P. heard thy tribulation, caet.

12. His hand against every man, and every man's hand against him. caet. but the Chaldee hath. he shall stand in need of all men, and all men of him.

13. I have seen the things behind him, that seeth me. H.P. I have seen him face to face that seeth me. S. I have looked after him that seeth me. B.G. I do see after him that seeth me. Tr. that is, I have seen God and live.

14. Between Recam and Agara, C. Cades and Bered.

3. The explanation of doubts.

QUEST. I. Whether Sarai gave Agar to Abraham by God's instinct.

Vers. 2. I Pray thee go in unto my maid. &c. 1. It is most like that this Agar, as Philo noteth, though by nation an Egyptian, yet in religion was of Abraham's faith: for he would not be unequally yoked with one of a divers faith. 2. It is also probable, that seeing Abraham did go in unto her only for procreation, that after she conceived, he did no more company with her, as Philo also observeth, lib. de Abraham. 3. But it is unlike that Sarai gave this counsel to Abraham, to take her maid by God's instinct, as Josephus thinketh: for God would not go against his own ordinance, they two shall be one flesh, Gen. 2.4. Neither did Sarai this so much for desire of procreation, and to try, as Chrysostom conjectureth, whether the cause of sterility were in her or her husband, but chiefly in regard of the blessing which was promised to Abraham's seed: in which respect her fault is somewhat excused, yet it cannot be defended, because she faileth in the means. 5. Neither is it like that this Hagar was Pharaoh his daughter (as some of the Hebrews,) but some of the maids rather of Pharaoh his house, that were given to Sarai, Gen. 12.16.

QUEST. II. Why ten years of Abraham's dwelling are mentioned.

3. THen Sarai took Hagar, &c. after Abraham had dwelled ten years. &c. 1. Plutarke hath the like story of Stratonica, that being barren, gave unto Dejotarus her husband Electra, by whom he had children: thus the heathen were ready to imitate the infirmities of holy men and women, but not to follow their virtues. 2. Mention is here made of ten years, not because this time is set, as the Hebrews imagine, for the trial whether the wife is like to be barren or fruitful: for Rebecca was twenty years barren: neither, as Cajetan, to show, that Sarai was past hope of children who was now 75. year old, ten year younger than Abraham : but rather, as Chrysostom noteth both to show Abraham's constant and chaste love toward his wife that notwithstanding this experience of her barrenness, did content himself with her: and his faith toward God, that staying thus long after the promise, yet despaired not of the performance thereof. Perer.

QUEST. III. Of Hagar's sins, Saraies faults, and Abraham's infirmity.

Vers. 6. SArai dealt roughly. 1. In Hagar divers faults are discovered, first her unthankfulness and contempt toward her mistress, that had so much honored her: secondly, her obstinacy in refusing to be corrected, but flying away▪ then her froward mind in taking the way by Sur into Egypt, thinking never to return, Oecolamp. and so to play the Apostate from her faith, which she learned in Abraham's house. 2. Sarai also diversely showeth her infirmity, first her patience, in being so much moved at the insolency of her maid: then her rashness in charging Abraham without cause, and wishing God to be judge against her self. Musculus: thirdly, her too great sharpness and severity against Hagar, as Ambrose noteth, which was constrained to escape her hands by flying away: immoderatius permissa ultione utitur, &c. Sarai in her anger doth intemperat • lie use the power committed to her: lib. 1. de Abra • . c. 4. so also Calvin. for though the Angels afterward bid Hagar humble her self to her mistress, that doth not justify Saraies rough dealing, (though I confess Hagar was more in fault) for there is no place of resistance or contumacy against superiors, though they incline too much to severity: the Hebrews also note that afterward the Ishmaelites and Agarens afflicted the Israelites, because Sarai used Hagar so hardly. 3. As Abraham showeth his love to Sarai, in preferring a barren wife before a fruitful maid. Luther: yet he bewrayeth his forgetfulness, in committing Hagar to the power of his angry wife, being with child (as he did imagine) with the promised seed: so it falleth out, when anything is attempted beside God's word, as this marriage with Hagar was, our minds are amazed upon every accident, and find no stability. Calvin.

QUEST. IV. How the Angel speaketh in the person of God.

Vers. 10. I Will greatly increase thy seed, &c. 1. This was not some Prophet, at Sem, as R. Levi thinketh, but an Angel. 2. The Angel speaketh in the person and authority of God, by whom he was sent, as it is usual in scripture for the messenger to use the name of the sender: and it may well be, that Christ was the chief in all such embassages, and therefore it is no marvel, if the Angels speak in the person of the divine Majesty. Calvin. 2. Ishmael is called Agars seed, not Abraham's, though he came out of his loins, because the promise of blessing was not made concerning the son of the bondwoman, but of the free.

QUEST. V. Of the populous nations of the Ishmaelites and Saracens.

IT shall not be numbered for multitude, &c. 1. This we see accomplished, Gen. 25. where Moses rehearseth twelve Princes of Ishmael, according to the promise of God, Gen. 17.20. 3. but yet it more abundantly now appeareth, in the populous nations of the Saracens, first called Agarenes, then Arabians, but called Saracens, not of Saraca a region in Arabia, as Stephanus thinketh, lib: urbib. but of Sara : for they hiding the obscurenesse of their birth and beginning from Agar a bondwoman, do challenge to be the right heirs of Abraham. Luther.

QUEST. VI. Ishmael the first in scripture called by his name before his birth.

Vers. 11. THou shalt bear a son and call his name Ishmael, &c. 1. She knew that she was with child, but she was not sure before, that she went with child of a son. Musculus. 2. That fable of the Hebrews, that Hagar did miscarry of her child in the wilderness, and was conceived again, is worthy no credit: for the Angel saith, thou art with child, and mention is made of her conceiving before. 3. Cajetan. noteth that Ishmael was the first in Scripture, whose name was foretold before his birth: but it is further observed by a learned man, (in his Concent) that Ishmael is the only evil man described by his name, before he was borne: the rest were Isaac, and Josiah in the old testament: our blessed Savior and John the Baptist in the new: But in or before the birth of these four; whose names were foretold, there was some miracle shown: Isaac borne of Sara, at • 0. years of her age: when Josiah was named the altar clave asunder: when John the Baptist was promised his father was stricken dumb: our blessed Savior was borne of a virgin: but in the foretelling of Ishmael's name, no miracle, that we read of, was wrought.

QUEST. VII. Of Hagar's tribulation, what it was, and how she was heard.

Vers. 11. THe Lord hath heard thy tribulation, &c. 1. Hagar • affliction and tribulation was not only in being thoroughly handled of her Mistress, but in wandering up and down in the wilderness in hunger and thirst. Perer. 2. God heard her tribulation, that is, pitied her trouble: the Chaldee paraphrast thinketh that she prayed to God, and so the Lord heard her prayer: but there being no remembrance in this place of her prayer, it is more like, that God of his great mercy had compassion on her misery: her afflictions spake, though she held her peace. C • lvin. • . For such is the Lord's mercy, that he hath pity on those, which are worthily punished, as Hagar was for her stubbornness. Muscul. and the Lord respected her for his servant Abraham's sake, by whom she was with child.

QUEST. VIII. How Ishmael is called a Wild man.

Vers. 12. HE shall be a wild man, his hand against every man. 1. The Chaldee readeth verbatim according to the Hebrew, he shall be onager homo, a man like a wild asse. 1. a wild man: rather than a fruitful man, as Oleaster deriveth the word.

2. And so have Ishmael's posterity shown themselves, namely the Saracens, as savage men living by robbing and stealing, as they which have written of them do testify. Ammian. Marcel. lib. 14. de morib. Saracen.

3. Though it be no blessing simply, to be enemies to all men, and all men to them, yet in respect of servitude and bondage, this is a benefit of the middle sort, not to be overcome of enemies, but to live in despite of them. Mercer.

QUEST. IX. How he shall dwell in the presence of his brethren.

SHall dwell in the presence of his brethren, &c. 1. Some interpret in despite of his brethren, as not afraid of them. 2. Some contrariwise that he shall amongst his enemies have some friends and brethren. 3. Others note his cruelty, that he shall not spare to afflict his brethren. 4. Others, that he shall be a nation by himself not mixed with his brethren. 5. But the best interpretation is, that he should enlarge his coasts round about bordering upon his brethren, the Idumeans, Midianites, Moabites, Ammonites, Rasi Junius. 6. But where as Jerome translateth, he shall pitch his tents, though it fitly express the manner of the dwelling of the Arabians in tents, yet so much is not implied by the original word, (shaca • ) which signifieth only to dwell.

QUEST. X. How Hagar is said to see after him that seeth.

Vers. 13. HAve I not here also looked after him that seeth me, &c. 1. the meaning is not that she only saw the back parts of the Angel appearing to her in human shape, as the latin translator readeth. 2. Neither as Lyranus, because she saw the Angel of God after and again, having seen him formerly in her masters house. 3. Neither as Vatablus and Cajetan following Kimhi, are these words to be read with an interrogation, have I seen afterward him? and so the answer to be negative, that she saw him not, but the Angel suddenly vanished away, as in the 12. of Judges, when he appeared to Samson's parents. 4. Neither doth Hagar reprove her dullness, because she began not sooner to look after and attend upon God that was present with her. 5. R. Isaac thus expoundeth: that at the last she began to see and perceive, that it was best for her to return unto her dame, which she considered not before. 6. Some place the emphasis or force in this word here, that even in that place in the wilderness, she had seen an Angel. Mercer. 7. But the right and proper meaning is, that she seeth, that is, liveth, after she had seen God, for they thought no man could see God and live, and therefore Jacob also said, I have seen God face to face, and my life is preserved, Gen. 32.30.

QUEST. XI. Who is understood by the living and seeing.

Vers. 14. THe well of him that lo • eth and seeth. 1. Some refer both unto God. 2. some to the Angel, who as God's Minister, though not as God, liveth and seeth. 3. Some, living, understand of Ishmael that lived. 4. But Hagar saying the well of the living and seeing: by living understandeth her self, that lived after this glorious sight, by seeing God, which seeth our afflictions.

QUEST. XII. Of Cades and Sur.

BEtweene Cadesh and Bered. 1. These were two places in the wilderness of Sur▪ which extended to the red sea. 2. Cadesh is that place where the water gushed out of the Rock, and the people murmured against God, Numb. 20. 3. It is called a well, and before a fountain, because it was a deep fountain: for as Augustine saith: omnis putens fons, non omnis fons puteus, Every well may be called a fountain, not every fountain a well.

QUEST. XIII. Why Abraham not Hagar gave the name to Ishmael.

Vers. 15. ABraham called his name Ishmael, &c. 1. Before it is said, thou shalt call: and here Abraham giveth the name, as he had learned of Hagar, and so in effect she gave it. Perer. 2. For the Lord would not by his oracle diminish the right of the father, to whom it belonged to give the name. Muscul. as Eva is said to have given Seth his name, Genes. 4.25. yet Adam first called him so. Gen. 5.3.

4. Places of doctrine.

1. Doct. Evil must not be done, that good may come thereof.

Vers. 2. I Pray thee go in unto my maid, it may be I shall be built by her, &c. S • ra though she had a good intent, that God's promise concerning Abraham's seed might be accomplished, yet she doth not well to use unlawful means, that Abraham may have this seed by a concubine, for according to Saint Paul's rule, we must not do evil, that good may come thereof, Rom. 3.8. And this device of Sara prospered not, she being so far from being built and increased hereby, that the posterity of the seed of Ishmael, the Ishmaelites and Hagarenes became enemies afterward to her own seed▪ Musculus.

2. Doct. They that punish justly are not persecutors.

Vers. 6. SArai dealt roughly with her. Augustine from this example collecteth, that they always which inflict punishment, are not persecutors, and that discipline may be administered justly against the obstinate, as Sarai dealt with Hagar: Hagar passa est persecutionem à Sara, hac tamen sancta erat, qua faciebat illa iniqua, quae patiebatur. Hagar suffered persecution of Sara, and yet she was holy that did it, the other evil that suffered it, Epist. 50.

3. Doct. Religion no enemy to political order.

Vers. 9. HVmble thyself under her hands. Hagar was a bond-servant, whose condition then was very hard: yet the Lord commandeth her to return to her mistress: we see then that religion dissolveth not political order, neither is the doctrine of faith, a doctrine of licentious liberty. Hagar though now come to herself, and called of God, yet is not to renounce her condition and state of life: according to Saint Paul's rule, Let every man abide in the same calling wherein he is called, &c. 1 Cor. 7.10. Luther.

4. Doct. The office of Angels.

THe Angel of the Lord said to her, &c. This is the first place that maketh mention of the apparition of Angels. This Angel is sent to call home again Hag • r to her station and calling: so the Angels chief office is to protect the servants of God, and to bring home again those that err: so as the Apostle saith, They are all ministering spirits sent forth to minister for their sakes that shall be heirs of salvation, Heb. 1.14.

5. Places of Confutation.

1. Confut. Polygamie of the fathers, never lawful or dispensed with.

Vers. 3. THen Sarai Abraham's wife took Agar. 1. Some think that Abraham's marriage (or copulation rather) with Hagar was lawful: and that Sarai was moved of God to persuade this marriage to Abraham, Joseph. lib. 1. antiquit. But this nowhere appeareth, for though God approved Sarai her advice for the casting out of the bondwoman with her son, Gen. 21.8. yet it followeth not that God liked of her counsel in Abraham's taking her to be his wife.

2. Some think that adultery was not yet forbidden by any law: Ambrose, because Abraham was both before the Law and the Gospel, he thinketh him to have been blameless. Durand also and Tostatus are of opinion, that polygamy was lawful before it was forbidden by the positive law of the Gospel. But the saying of our Savior, a principio non fuit sic: from the beginning it was not so, sufficiently confuteth these assertions, seeing God in Paradise made unto Adam but one Eva, one wife for one husband.

3. Some simply allowed not the polygamy of the fathers, but hold that it was permitted by some special dispensation for those times: and so though they will not simply justify it, yet they qualify and excuse it by these reasons.

1. Theodoret saith, neque natura, neque lex ulla tunc scripta, &c. Neither nature, nor any written law did forbid then the having of many wives, Cont. Though no law were yet written that made any such prohibition, yet they had the law of the creation, they two shall be one flesh, Matth. 19.5. which was continued by faithful tradition, and the lively examples of the Patriarchs.

2. This marriage proceeded not of any intemperate lust, but was done, studio quarendae posteritatis, of a desire to increase posterity, Ambr. Cont. The Apostle for this hath given us a rule, not to do evil, that good may come thereon, Rom. 3.8. Abraham's good intention doth not excuse an unlawful action.

3. Abraham did it not of himself: Augustine saith, Voluntatem illius non voluptatem suam implevisse▪ accepisse non petisse: that he fulfilled not his own lust, but his wives desire, he asked her not but received her. And he to this purpose urgeth the Apostle words, that the man hath not power over his own body, but the woman, 1 Cor. 7.

Contra. If this were a good defense, then Adams excuse also might have served, because the woman gave him th • apple, and he did eat. The Apostle giveth the woman power over her husbands body, and the man likewise over the woman's, to perform mutually the matrimonial duties: but the woman can no more give liberty to the husband to join unto strange flesh, than the husband can unto the woman. As the Apostle in the same place restraineth that liberty, Let every man have his wife, let every woman have her husband, 1. Cor. 7.3. they must be the one addicted and obliged only to the other.

4. Ambrose again excuseth this marriage of Abraham with Hagar, by the mystery in it, as it is expounded by S. Paul, Galat. 4. quod ergo putabas esse peccatum, advertis esse mysterium: that which you thought was iniquity, appeareth to be a mystery.

Contra. A mystery we admit, according to the Apostles collection, in Abraham's marriage with Hagar, but that giveth no liberty or immunity unto it: for so theft might be excused, because the suddenness of Christ's coming to judgment, is likened to the coming of a thief in the night: neither is it therefore a thing excusable to play an unrighteous steward, because Christ draweth a parable from thence, Luk. 16.

5. Augustine further saith, sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum in • culpabilis consuetud • : he calleth it an inculpable custom for one man in those days for procreation sake to have many wives. He excuseth the multiplicity of wives by the custom of those days, though the use be now otherwise: like as sometime among the Romans it was counted a heinous thing, tunicas habere talares v • l manicata, to wear sleeved, or side gowns, but now for a man of honest condition not to have such, is counted a shame &c.

Contra. Indeed indifferent things, such as are the forms and fashions of apparel, may be changed, and sometimes held lawful, sometimes uncomely, according to the divers customs of times: but that which is simply unlawful, by no custom can be made lawful: that which is evil, whatsoever the custom is, ought not to be followed: the Scripture herein giveth us a rule, not to follow a multitude to do evil, Exod. 23.2. 2. Neither doth it yet appear, that there was any such custom among the faithful in Abraham's time, to couple themselves to more than to one wife. 3. Chrysostom of this very custom • of having many wives, thus excellently writeth; Vides quomodo non oportet consuetudinem praetextere, sed quod justum est inquir • re: ecce quoniam mala erat consuetudo, expl sa est, &c. You see then, that we must not pretend custom, but intend that which is just: because it was an evil custom, it is left.

6. Chrysostom in the same place allegeth another excuse: Permissum est cum duabus vel tribus misceri, ut humanum g • nus propagaretur, &c. It was then permitted to be coupled with two or three, that mankind • might be increased. Contra. If this were a sufficient reason for polygamy, it had been more needful, that in the creation many women should have been made: and so likewise that more than one wife a piece, for Noah and his sons should have entered into the Ark▪ for then there was greater need of all means for procreation.

Wherefore all these reasons and excuses, do not serve to exempt the Patriarchs from all blemish and blame, in their multiplying of wives.

4. A fourth opinion there is, that God gave a dispensation for polygamy to the fathers, and as it is most like to Noah, when he said to him, Increase and multiply: sic Perer. in Gen. 16. disp. 1.

Contra. 1. Against a precept written, dispensation unwritten hath no place: seeing then the commandment is expressed; For this cause shall a man leave father and mother, and cleave to his wife, Gen. 2.24. (he saith not wives, but wife, as speaking of one) but such dispensation is nowhere mentioned, we hold it to be a mere human conjecture. 2. If God had given Noah such an indulgence, it is like that he and his sons would have used it, there being then greatest cause in the renewing of the world. 3. And though they are blessed with increase, yet only the lawful means of increasing and multiplying are permitted: for otherwise this might be an excuse for adulterous copulations.

5. Wherefore the safer and sounder opinion is, that polygamy, that is, the marriage of many wives, was neither simply lawful, nor for a time dispensed with, but that it was an human infirmity even in those holy Patriarchs. 1. Because it degenerateth from the first institution in Paradise, to the which Christ sendeth us; From the beginning it was not so. 2. The first that brought in the doubling of wives was Lamech, of the cursed seed: neither do we read of any of the Patriarchs, from Adam to Abraham, for the space well-nigh, of two thousand years, that had more wives than one. 3. If there had been at any time a needful use of polygamy, it is most like, that in the beginning, when the world was not yet replenished, as in Adam and Noah's time, it should have been permitted. 4. To have a concubine together with a wife, was never lawful: but such an one was Hagar: for Abraham did cast her out with her son: she was also a bondwoman, and therefore not fit to be a wife to so great a Patriarke: and a wife is defined by the Apostle, to be such an one, as is taken to avoid fornication, 1 Cor. 7.2. but to that end did not Abraham take Hagar, having Sarai beside. And whereas the text saith, that Sarai gave her to Abraham, for, or instead of his wife ; the meaning is not that Hagar became properly Abraham's wife, but that she was in the place, and stead of his wife: for as Sarai saith, It may be I shall receive a child by her, Gen. 16.2. but if she had indeed been his wife, and so manumitted, and not Saraies bondwoman still, the child should have been counted hers, and not her mistresses: and Gen. 25.6. mention is made of Abraham's concubines Pelagshim, whereof Hagar must be one.

6. But yet this being admitted, that the Patriarchs erred in multiplying their wives, yet some cautions must be received withal. 1. That herein they finned not against their conscience, but of ignorance and infirmity, as in other things▪ this being not yet revealed unto them. 2. Though God dispensed not with their so doing, yet it pleased the divine indulgence, in silence and merciful connivence to pass by this over-sight, as the Apostle saith in another case, The time of this ignorance God regardeth not, Act. 17.30. 3. We abhor the blasphemy of the Manichees, sufficiently confuted by Augustine, who do charge the Patriarchs with lasciviousness and wantonness of flesh, in using many wives: which they did, for generation of children, not satisfaction of their just: and as Augustine well saith, Castius utebantur plurib. quam nunc una, &c. They used many wives more chastely, than we now use one ; so he concludeth; O virum viriliter utentem foeminis, conjuge temperanter, ancilla obtemperanter, nulla intemperanter: O worthy man using women manly, his own wife soberly, his maid obediently, but none of them intemperately.

Moral observations.

1. Observ. Affliction and punishment cometh from God.

Vers. 2. THe Lord hath restrained me from child-bearing. Sarai as a godly woman imputeth her sterility and barrenness to none other cause originally but to the will of God: Thus godly men, do both acknowledge God the author of all good things, which they enjoy, as also the inflicter of all such punishments, which befall them: as Job confesseth, The Lord hath given, and the Lord hath taken it, Job 1.21. Perer.

2. Observ. Not to yield unto temptation.

Vers. 4. ANd he went in unto Hagar, &c. Abraham who as a mighty and invincible champion, had stood out hitherto against the temptations and baits of Satan: is overcome of his wife, and yieldeth to her motion, to go in unto Hagar: which proceeded from want of due consideration of God's power; who though Sara • hitheto had been barren, yet was able, (and so accordingly did) to make he • fruitful. Thus David who withstood many temptations, yielded to the pleasure of the flesh: therefore as the Apostle saith, He that thinketh he standeth, let him take heed lest he fall, 1 Cor. 10.10. Muscul.

3. Observ. Not to be proud of God's gifts.

Vers. 4. HEr dame was despised. Hagar waxeth insolent and proud of this blessing bestowed upon her: whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts: as also it is a great example of ingratitude, in despising her, which was the first occasion of this benefit. Calvin.

4. Observ. Domestical contention.

Vers. 5. THou doest me wrong, &c. We see that even the houses of the faithful, such as this of Abraham was, have sometime their domestical contentions, Calvin. But as Abraham by his wisdom and discretion qualifieth the intemperate heat of Sarai: so men are taught to bear with the infirmities of their wives; and as the Apostle saith, To dwell with them as men of knowledge, and to give honor to them as to the weaker vessel, 1 Pet. 3.7.

5. Observ. Affliction maketh admonition to be regarded.

Vers. 8. SAraies maid whence comest thou? &c. The Angels speech was so much the more seasonable to Hagar, being now in some distress in the wilderness, and feeling some smart for her folly and disobedience; So after men have been afflicted, they will more diligently apply their ear to instruction, as the Prophet David saith; It is good for me that I have been afflicted, that I may learn thy statutes, Psal. 119.71. his afflictions brought him to learn more perfectly the statutes of God. Muscul. And in this present example it appeareth how fruitful affliction was; for Hagar that before was so proud and lifted up, that she knew not her self, and despised her mistress, is now humbled, and calleth upon the name of the Lord, verse. 13.

6. Observ. Temporal blessings are signs of election.

Vers. 10. I Will increase thy seed, &c. Ishmael, though he were not the chosen seed, yet receiveth a goodly temporal blessing to multiply and increase, whereby we see, that the outward benefits of this life, are no signs of God's special favor, and eternal election, Muscul. As the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.1. that is, whether he be loved of God, or otherwise, no man knoweth by his outward state in the world.

Commentary on Genesis and Exodus

QUEST. II. Of the particular Countries of these four Kings.

QUEST. III. Of the Vale of Siddim, of the salt or dead Sea.

QUEST. IV. Of the Rephaims.

QUEST. V. Of the Plain of Paran.

QUEST. V. Kadesh Barnea, whether the same with Kadesh where Moses murmured.

QUEST. VI. How the King of Sodom and Gomorrhe fell into the slimie pits.

QUEST. VII. Of the messenger that brought Abraham word.

QUEST. VIII. Whence Abraham was called the Hebrew.

QUEST. IX. Of Abraham's confederacy with men of a divers faith.

QUEST. X. By what authority Abraham waged battle.

QUEST. XI. Of the City Dan.

QUEST. XII. What number Abraham taketh with him.

QUEST. XIII. Abraham's policy in battle.

QUEST. XIV. Of Hoba.

QUEST. XV. Of the Valley of Sheveth.

QUEST. XVI. Who Melchizedek was.

QUEST. XVII. Salem proved to be Jerusalem.

QUEST. XVIII. How Abraham is blessed of Melchizedek.

QUEST. XIX. How Abraham paid tithes.

QUEST. XX. Of the lifting up of the hand, how diversely it is taken in Scripture.

QUEST. XXI. Wherefore Abraham took an oath.

QUEST. XXII. Why Abraham refuseth to take ought of the King of Sodom.

4. Places of doctrine.

1. Doct. Of the custom of paying of tithes.

2. Doct. Of the lawfulness of an Oath.

3. Doct. God only the possessor and true owner of the earth.

5. Places of confutation.

1. Confut. Against the vulgar Latin translation.

2. Confut. Melchizedek brought not out the bread and wine to sacrifice them.

3. Confut. Melchisedecks Priesthood consisted not in the sacrificing of bread and wine.

4. Confut. Wherein Melchisedecks Priesthood consisted.

6. Places of Moral observation.

1. Observ. Light afflictions go before heavy judgments.

2. Observ. To dwell among the wicked is dangerous.

3. Observ. Rebellion, no not against hard governors, is to be attempted.

4. Observ. Riches evil gotten cometh to an evil end.

5. Observ. God's enemies, and the enemies of our Church our enemies.

6. Observ. A good Prince preferreth his subjects lives before wealth.

CHAP. XV.

The Method.

2. The divers readings.

3. The Explanation of doubts.

QUEST. I. How God appeared in vision.

QUEST. II. How God is said to be Abraham's reward.

QUEST. III. Abraham neither was doubtful or forgetful of God's promise.

QUEST. IV. Of the divers acceptions of the word Meshek.

QUEST. V. Wherefore Eleazar is called of Damascus.

QUEST. VI. Whether Abraham saw the stars only in vision.

QUEST. VII. What seed of Abraham is understood, carnal or spiritual.

QUEST. VIII. Wherein the Israelites represented the people of God.

QUEST. IX. Wherein Abraham's faith consisted.

QUEST. X. Why faith was imputed for righteousness to Abraham.

QUEST. XI. That the asking of a sign proceeded not of any doubtfulness in Abraham.

QUEST. XII. Why Abraham took of three kinds of beasts.

QUEST. XIII. Of the divers kinds of trances.

QUEST. XIV. The time of the dwelling of Israel in Egypt.

QUEST. XV. How diversely a generation is taken.

QUEST. XVI. Why God spared the wickedness of the Amorites.

QUEST. XVII. Why Euphrates is called the great river.

QUEST. XVIII. How the land of Canaan is said to be given to Abraham.

QUEST. XIX. Whether the Israelites ever enjoyed the whole country Euphrates.

QUEST. XX. Of the country of the Kenites and Kenezites.

4. Places of doctrine.

1. Doct. Of believing God and in God.

2. Doct. That the stars cannot be numbered.

3. Doct. Word and Sacraments must be joined together.

5. Places of confutation.

1. Confut. Faith justifieth not meritoriously, but by way of apprehension and application of the righteousness of Christ.

2. Confut. Faith a special application of the promises of God.

3. Confut. That faith only justifieth.

4. Confut. Faith not the beginning only of justification.

5. Confut. S. Paul and S. James cannot be reconciled by popish doctrine.

6. Moral observations.

1. Observ. God amply rewardeth them that contemn things present.

2. Observ. Honest marriage to be desired to have lawful heirs.

3. Observ. God imparteth his promises not all at once, but by degrees to his children.

4. Observ. The experience of God's former mercies confirmeth his servants.

5. Observ. God's patience abused, bringeth a greater destruction in the end.

6. Observ. Unjust complaint of persecution in England.