Commentary on Genesis and Exodus

QUEST. I. Why Sara is said to have given children suck.

Vers. 7. THat Sara should have given children suck. 1. The conceit of some Hebrews is here ridiculous, that Sara is said to have given children suck, in the plural number, because many children were brought in to suck of her, that it might appear whether the child borne were hers; but this might have been known by the sucking of Isaac only. 2. Therefore Chrysostom's conjecture is better, that mention is made of Sarah's sucking, that it might be evident, that the child was verily borne of her. 3. But it is spoken in the plural number, according to the phrase of Scripture, that useth sometime the plural for the singular: as also Cajetan conceit may be received, that hereby was signified the great store of milk that Sarah had, which was sufficient to have suckled more children than one.

QUEST. II. At what time Isaac was weaned.

Vers. 8. THe child grew and was weaned. 1. Jerome reporteth two opinions of the Hebrews, that some hold Isaac to have been weaned at five years, some at twelve. 2. Lyppoman thinketh that three years was the common stint, as the mother saith to her son, 2 Macchab. 7.27. I gave thee suck three years. 3. Some of the Hebrews think he was weaned at the end of twenty four months, ex Calvin. sic Mercer. 4. But it skilleth not at what time Isaac was weaned: it sufficeth to know that Isaac was not weaned before the usual time for any want in his mother: for he grew first and thrived, and then was weaned, Calvin.

QUEST. III. Why Abraham made a feast when Isaac was weaned.

ANd Abraham made a great feast. 1. Neither is it like, that Abraham, lest he should seem to imitate the fashions of the heathen, did institute a feast not usual: for it is not unlike, but that there was great rejoicing also at the birth of Isaac: as verse. 6. Sarah said, God hath made me to rejoice. 2. Neither was this done either mystically, as Augustine, to signify that then we should rejoice, cum factus est homo spiritualis, when a man is become spiritual, and weaned from carnal desires. 3. Neither yet was it performed typically, to foreshow that Christ should wean us ab infantilib. ritib. &c. from the childish rites of the Law: Rupertus. 4. But rather it seemeth to have been laudabilis consuetudo, a laudable custom in those days, ut initium comedendi, &c. that the beginning of the eating of the first-borne should be celebrated with a feast, Cajetan. For at the birth of the child, the mother being in grief, and at the circumcision, the infant being in grief, it might seem not so fit a time of feasting, as at the weaning, Mercer. 5. And beside, special mention seemeth to be made of this feast, because Ishmael at this time, scorning this solemnity, derided and mocked Isaac, Calvin.

QUEST. IV. How Ishmael is said to have mocked Isaac.

Vers. 9. SArah saw the son of Hagar mocking, &c. 1. The Septuagint read, Playing, Páiz • nta, but neither had it been such a great fault for children to play together: neither was Ishmael (being fourteen year older than Isaac, and almost twenty years old, if Isaac was weaned at five years, as some think) a fit play-fellow for Isaac. 2. Lyranus also too much presseth this word: for beside that it signifieth to play, he noteth that in Scripture it signifieth, 1. the act of venery, as Gen. 26.8. Isaac is said to have sported or played with Rebecca: 2. The act of Idolatry, Exod. 32.6. they rose up to play. 3. To play is taken for to fight and kill, 2 Sam. 2.14. Abner said to Joab, let us see the young men play before us: the two first ways he thinketh Ishmael played with Isaac, both in making of Idols, and in using some obscene behavior: some think also that he did strive and fight with Isaac, Mercer. But we need not stretch this word so far. It was misdemeanor great enough for Ishmael to scorn and flout Isaac, deriding him, as though he should be their young master, and heir of all: and this was the persecution which Saint Paul speaketh of, Gal. 4.29. And further, Ishmael showeth himself here a very profane person: that whereas Isaac had his name given of laughter: both because his father laughed, and rejoiced in the spirit, when he was promised: and for that there was such great joy as at his birth, verse. 6. but most of all because he was a type of Christ, in whom Abraham rejoiced, John. 8.56. and all the faithful children of Abraham: Ishmael made him indeed a right Isaac, that is, a laughing stock, deriding this mystical name, which was given him of God, Calvin.

QUEST. V. Why Sarah would have the bondwoman and her son cast forth.

Vers. 10. CAst out the bondwoman with her son, &c. These reasons may be given why Sarah desired Ishmael to be cast out. 1. because she saw how he continually abused and mocked Isaac. 2. For that he ambitiously sought the inheritance, verse. 17. The son of this bondwoman shall not be heir, &c. Chrys. 3. Ishmael was of evil disposition, and lewd manners, she might fear lest Isaac should be corrupted by him, if the other staid in the house, Perer. 4. Lest if they had still both dwelled together, their posterity might be confounded: Propagatio nominis Abrahae directius pertinuisset ad Ismaelem: The propagation of Abarhams name should have more directly belonged unto Ishmael, being the elder, Cajetan, Calvin. This reason is confirmed by the Lord himself, who stirred up Sarah, to rouse up Abraham, carried away wi • h fatherly affection toward Ishmael: for he saith, Thy seed shall be called in Isaac: which could not so happily have been done, if Ishmael had not been separated from him. 5. His mother also was cast out with him, because it seemeth she ambitiously provoked her son to stand for the inheritance.

QUEST. VI. What Isaac was heir of.

Vers. 10. SHall not be heir. 1. Though Abraham yet possessed not so much as the breadth of a foot, yet Sarah was not ignorant, that the whole land was promised to Abraham and his seed, and believed they should possess it in time. 2. Abraham had great store of cattle, treasure, and household, and of other goods, which he gave unto Isaac, Gen. 25.5. bestowing only gifts upon his other sons. 3. She desired that Isaac might be heir of Abraham's name and blood: as the Lord faith afterward; that his seed should be called in Isaac.

QUEST. VII. Whether Hagar carried Ishmael upon her shoulder.

Vers. 14. PVtting it upon her shoulder, and the child also. 1. It is not like that Ishmael being now a youth of twenty years old, was laid upon his mothers shoulders to bear, as the Septuagint read, or that Abraham was constrained to bind Ishmael with cords, and lay him upon his mother, for v. 18. she is bid to take him by the hand, not to lay him upon her shoulder: and whereas she is said to cast him from her: this was done, not out of her arms, but animo, in her mind and affection: Augustine, Junius. Or taking him into her lap being sick, she after despairing of his health, put him from her, Mercer. whereas also he is called jeled, a child, this word is used not only of infants, but of young men, Genes. 4.23. and Jerome well noteth, that all children are so called in respect of their parents. 2. Neither is it here a metaphorical speech, as Cajetan saith, that to lay Ishmael upon his mothers shoulders, was to commit him to her care. 3. But the sentence is thus distinguished, as the Latin readeth well, that whereas there are two words, he gave, and imposed, or laid on, this is to be referred to the bottle of water and bread, the other to the child. 4. As for that conceit of the Hebrews, that Ishmael was sick, and through grief fell into a dropsy, or some inflammation, which was the cause the bottle of water was so soon spent, it hath small ground.

QUEST. VIII. What the reason is that Abraham gave Agar and Ishmael no better provision.

HE took bread and a bottle of water, &c. How cometh it to pass that Abraham being so rich a man, and loving Ishmael so well, should send him out with no better provision: seeing that they were not to send away their servants empty, but to give them a liberal reward of sheep, come, and wine, Deut. 15.13. 1. Cajetan thinketh, that by bread and water all other victuals are expressed, and that Abraham gave them both servants and cattle: being both his father and very rich, and so both willing and able: neither would he deal worse with Ishmael his first borne, than with the rest of his sons, to whom he gave gif • s, Genes. 25.5. sic Cajetan. But the Scripture it self gain-saith Cajetan herein, which omitteth not to make mention of the very bottle, which Abraham gave to carry the water in: then by all likelihood the other gifts or greater value should have been spoken of. 2. Neither need we with Rupertus to seek out an allegory: that by Hagar's carrying of water and not wine, is shadowed forth the old Synagogue laboring under the literal sense of Scripture. 3. Wherefore Tostatus thinketh better, that Abraham gave Hagar no more than these necessary helps in her journey: 1. Either because Sarah the dame of the house would have it so, whom God commanded Abraham to hear in this case. 2. Or for that the Lord had promised to provide and take care for Ishmael. 3. Or Abraham might afterward remember Ishmael with a portion among the rest of his brethren: sic Tostatus. 4. Or Abraham did think to send them a supply afterwards, they sojourning not fair off: 5. Or Abraham being in grief and heaviness for their departure, might forget to do that, which otherwise he would have done: for it seemeth he did it in haste. Calvin. Among which reasons, I take the first and the last to be most probable.

QUEST. IX. How Hagar's eyes were opened.

Vers. 19. GOd opened her eyes, &c. 1. Not that her eyes were shut before. 2. Neither as though this fountain, which the Angel shown, did suddenly break out of the ground, as some think: ex Vatabl • . 3. But caused her to see the well, which either by reason of her grief she before regarded not, Calvin: or she saw it not by reason of the far distance, or for that it was in some hidden place, Perer. Thus the two Disciples are said not to have known and discerned Christ, till their eyes were opened, Luke 24. 4. Rup • rtus gathereth from hence a further mystery: that as Hagar wandering in the wilderness was brought to see a fountain of water, so the Jews in the end of the world shall be called and brought to the knowledge of the truth.

QUEST. X. Abimelech rather of fear than love, maketh a league with Abraham.

Vers. 22. ABimelech spake unto Abraham, &c. 1. Some think, that Abimelech not of any suspicion or jealousy toward Abraham, but for love of his virtue, and seeing him to be a man prosperous and beloved of God: both by reason of the victory given him against four Kings, when he recovered Lot, and the honorable congratulation of Melchizedek, that met him, and now the rate birth of his son Isaac: for these causes he desired his friendship, Pererius. 2. But it is more like that Abimelech feared Abraham's greatness, and therefore of fear rather than love, desired to make a league with him, Muscul. Calvin: for it is no other like but that Abimelech was affected to Abraham, as afterward to his son that sojourned in the same place: and how Abimelech's affection stood toward Isaac, the Scripture showeth: Wherefore came ye to me, seeing you hate me? &c. Gen. 26.27. yet Abimelech desireth also to make a covenant of friendship with Isaac.

QUEST. XI. Of the gifts given to Abimelech and the seven lambs.

Vers. 27. ABraham took sheep and beeves, &c. Pererius thinketh, that no other ceremony was used, in making this covenant, but only an oath between them: but this giving of sheep to Abimelech, showeth that some other rite and solemnity was performed, Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place: for, though all this land was promised to Abraham ▪ yet the time of his actual possessing it, was not yet come. 3. The seven lambs, were not money stamped with that mark, but so many in the kind which Abraham giveth as a price or redemption of his well, that he might enjoy it quietly afterward: Calvin. 4. And these seven lambs did not belong unto the covenant, as a rite and ceremony thereof: for then Abimelech would not have asked, what they did mean: v. 29. But they were as an earnest given for the redeeming of the well, Perer. 5. Augustine thinketh, that Abraham bought with them that parcel of ground, where he planted a groave: and it is not unlike: for before this time Abraham is not sound to have planted any.

QUEST. XII. Of the name and City of Beersheba.

Vers. 31. WHerefore the place is called Beersheba. 1. The word shabangh, signifieth both seven, and with some little alteration of the points, to swear: but here Moses deriveth the word, from the oath, which was taken between them, although not without relation to the seven lambes given in exchange: Vatab. 2. Moses called the place Beersheba, that is, the well of the oath, before v. 14. but that is by anticipation. 3. Of this well the City next adjoining was so called Beersheba, which was the utmost bound of the land of promise toward the South, as Dan was on the north side. 4. This Beersheba was one of those Cities that belonged to Simeon's lot, Joshua 19.2. but because Simeon had their inheritance in the midst of the inheritance of Judah, Joshua. 19.1. Beersheba also is numbered among the Cities of Judah, Joshua. 15.28.

QUEST. XIII. Why Abraham made a groave.

Vers. 33. ANd Abraham planted a groave, &c. 1. To let pass Rupertus allegory, who by this groave planted by Abraham in a strange country, understandeth the Church planted among the Gentiles, professing Abraham's faith. 2. Abraham planted this groave, that it might be a quiet and solitary place, to the which he might betake himself, for prayer and contemplation. Cajetan. 3. Some think that this groave was set with all manner of fruitful trees, whither Abraham did use to carry his guests, and by the sight thereof to stir them up to praise God the giver of all good things. Tostat. ex Targ. Hierosol. 4. It should seem, that the heathen from this godly use of Abraham, derived by a corrupt imitation their consecrating of woods and groaves to their Idols: and therefore the Israelites were forbidden afterward to do the like: and that this was the fashion of the heathen, Pliny testifieth: how that several trees were proper to several Idols, the escule or oak tree to Jupiter, the lawrel to Apollo, olive to Minerva, myrtle tree to Venus, poplar to Hercules: which abuse was taken up by the idolatrous Israelites: they offered incense under the oakes, the poplar trees, the olive, Hosh. 4.13. 5. This superstitious use was afterward forbidden the Israelites, not for those reasons alleged by Philo: 1. because the temple of God, amoenitates non postulat, must not be a place of pleasure. 2. or because dung and other filth is applied to the trees to make them grow, 3. God will be worshipped in pate •• and open places, not in secret and obscure corners. For then Abraham would not have worshipped God in a groave, if upon these grounds it were unlawful. 4. But the cause of the prohibition was the superstitious practice of the heathen, that had abused these things to Idolatry: to whom the Lord would not have his people conform themselves. Deut. 12.3. You shall break down their pillars, and burn down their groaves with fire, &c. you shall not so do unto the Lord your God.

QUEST. XIV. How long Abraham sojourned in the land of the Philistines.

Vers. 34. ABraham was a stranger in the Philistines land a long season, &c. 1. Lyranus thinketh with other Hebrews, that Abraham sojourned in this country 25. years: for so old Isaac is supposed to be, when Abraham was bid to offer him up in sacrifice: for then Abraham dwelt still in Beersheba, and somewhat after. 2. It is also not unlike, that Abraham's time of abode was longer in Beersheba, than it was in Hebron, in the plain of Mamre: for it was but 25. years from Abraham's first coming into Canaan, in the 75. year of his age, to the birth of Isaac, in his 100. year: Lyranus. 3. From this time of Isaac's birth beginneth the account of the 400. years mentioned, Gen. 15.13. Calvin.

Now whereas S. Paul doth draw this history of Sarah and Hagar, Isaac and Ishmael, to an allegory: this place giveth occasion to entreat of and handle the Apostles words: and to gather the sum of Pererius and others commentaries upon that Scripture, as it is set forth, Galat. 4. v. 21. to v. 27.

QUEST. XV. How diversely the word Law is taken in the Scripture.

Vers. 21. TEll me, &c. do ye not hear the Law, &c. 1. Sometime the law is taken for the Scriptures of the Old Testament: as John. 15.25. a testimony alleged out of the Psalms, is said to be written in their law. 2. Sometime, the Old Testament is divided into the law and the Prophets, Matth. 7.12. 3. Sometime the law is taken for all the books beside the Prophets and the Psalms, Luk. 24.44. 4. The law is taken for the five books of Moses : as here for Genesis the first book. Perer.

QUEST. XVI. What it is to be borne after the flesh.

Vers. 23. HE which was of the servant, was borne after the flesh. 1. Sometime flesh is taken for the corruptible and mortal state of man in this life: so the Apostle saith, flesh and blood cannot inherit the kingdom of God: and expounding himself, he addeth, neither doth corruption inherit incorruption, 1 Cor. 15.50. 2. It is taken for the sinful state and condition of the flesh: as Rom. 8.8. They that are in the flesh cannot please God. 3. It signifieth the nature and state of the flesh, Matth 16.17. Flesh and blood hath not revealed this unto thee: that is, nothing in the nature of man: so in this place, Ishmael is said to be borne after the flesh, that is, after the common order and course of human birth: Isaac also was borne by promise, that is, beside the usual strength and course of nature, he was borne by the power of God's word and promise, of one, whose womb was in a manner dead in respect of her years. Beza.

QUEST. XVII. Of divers kinds of allegories.

Vers. 24. WHich things are spokē by way of allegory. There are three sorts of allegories & parables: some are altogether feigned & applied to the matter in hand: such are those parables in the Gospel, as Luk 10. of the wise steward, Matth. 25. of the ten Virgins: some allegories consist altogether in borrowed phrases, and metaphorical speeches: such as often do occur in the reading of the Prophets. A third sort there is, which are not in words, but in the things: as the serpent in the wilderness set up, signified Christ, John. 3.14. and here Abraham's family is a figure of the Church.

QUEST. XVIII. How the testaments are said to be two.

THese are the two Testaments, &c. 1. That is, Sarai and Hagar signify two Testaments, as the rock is said to be Christ, 1 Cor. 10.4. 2. They are called two Testaments, in respect of the divers times, and the divers dispensation, which in effect and substance were not two: for the law was a schoolmaster to bring unto Christ: saving that the false teachers, that did strive for the ceremonies of the law against the liberty of the Gospel, did make them not only divers, but contrary. Beza. 3. A Testament is properly taken for the will of the dead, but here in a more general sense, it signifieth a covenant: and so is the Greek word 〈 in non-Latin alphabet 〉 used. Perer.

QUEST. XIX. How the law held men in Servitude and bondage.

ONe which is Agar from mount Sinai which gendereth unto bondage. 1. The one Testament, which was given in Sinai, is signified by Hagar: which Sinai is out of the limits of the promised land, and so are they strangers from the true Jerusalem, that are not the children of Abraham's faith. Calvin. 2. The law is said to beget unto bondage, not so much for that under the law all things were wrapped up in mystery, and not revealed in such manifest sort as under the Gospel: for so they are called servants that know not their masters will. John. 15.15. neither for that they were nourished with temporal promises, as Abraham sent away the sons of Keturah, but reserved the inheritance for Isaac. But because the law held them in bondage under the hard yoke of ceremonies, Act. 15.10. and they were kept in fear, by reason of the curse and severe sentence of the law, which they transgressed through the weakness of the flesh, Perer. 3. Yet the law wrought not this effect upon all, that lived under the law, but only upon those, that knew not the right use of the law, which was to bring them unto Christ: for many were in those times, as Augustine saith, Ministri veteris Testamenti, haeredes novi, though Ministers of the Old Testament▪ yet heirs of the new.

QUEST. XX. How Agar is said to be mount Sinai.

Vers. 15. AGar is Sinati, a mountain in Arabia: which is the better reading, than to say, Agar or mount Sinai: for here Hagar is the type, and mount Sinai, (which is taken for the law, which was there given) is that which answereth to the type: 1. both because of the name, which signifieth, as they say, the same thing in the Arabian tongue, which Sinai doth. 2. and the word Arabia, signifieth also affliction, humility. 3. Sinai in respect of the site is without the land of promise. 4. And Arabia with the inhabitants therefore, lived in a servile state and condition: and in this respect chiefly doth Sinai represent the law, which bringeth a spiritual bondage. Pererius.

QUEST. XXI. How the mount Sinai is said to answer to Jerusalem.

Which answereth to Jerusalem, that now is : 1. not bordereth upon, or is joined to Jerusalem, as the vulgar Latin and the B, translation readeth: for the contrary is evident to him that beholdeth the situation of the country. 2. neither because the way or journey is continued from Sinai to Jerusalem. Aquinas. 3. but in respect of the correspondency and similitude: because the terrene and earthly Jerusalem, retaining still the ceremonial yoke of the legal ceremonies, was held in spiritual bondage and servitude. Beza. Perer.

QUEST. XXII. Of Jerusalem that is from above.

Vers. 26. IErusalem which is above, is free, the mother of us all, &c. S. Paul setteth against the old testament, and terrene Jerusalem, the new testament and heavenly Jerusalem, which is described by four epithites. 1. it is said to be from above, because Christ the head thereof came from above. John 16.28. I came out from the father: and because we must have our conversation in heaven, Philip. 3.20. 2. It is called Jerusalem, which signifieth the vision of peace. It is free, not with civil and outward freedom: for many may be called being servants, 1 Cor. 7.21. but it is free, both morally, in not being a servant or slave to the affections and desires of the flesh, and spiritually in casting off all servile fear: and celestial liberty it hath in hope, which shall be an everlasting freedom both of body and soul. 4. It is now the mother of us all, and fruitful of many children, as Sarah at the first was barren, but at the last brought forth Isaac, whose seed was promised should be as the sand of the sea: so she that was fruitful, the old Synagogue is now barren, she that was barren, the Church of God, is now fruitful among the Gentiles, according to that saying of Anna, 1 Sam. 2.5. The barren hath borne many, and she that had many children is feeble.

QUEST. XXIII. Wherein Ishmael resembleth carnal professors.

Vers. 28. THerefore brethren we are after the manner of Isaac. This then is the application which the Apostle maketh of this allegory. 1. they which make account to be justified by the ceremonies or works of the law, are like unto Ishmael borne of the bondwoman after the flesh: they which belonged unto the faith of Christ, are the childrē of promise by grace. 2. As Ishmael born of the bond woman persecuted Isaac: so they which either live or teach after the flesh, do now persecute the servants of God, as the Pharisees did the Apostles, the Pseudocatholikes the professors of the Gospel. 3. As the servant with her son were cast out, for mocking of Isaac ; so the Jews for deriding of Christ, are cast out of the land of promise: and so many as believe not in Christ whom they crucified, are deprived also of the celestial Canaan. Perer. 4. Augustine further fitly expresseth this comparison, between the carnal and spiritual Israelites by the history of Jonah : resembling the Jews, envying the calling of the Gentiles to Jonah, angry for the saving of Ninivie: the ceremonies and carnal rites to the gourd, that shadowed but for a time: Christ to the worm, that smote the gourd: and removed the ceremonies, bringing in true righteousness and everlasting comfort and refreshing.

1. Doct. Christians may have their plentiful feasts, so they take heed of excess.

Vers. 8. ABraham made a great feast: This feast was more than ordinary, at the which some say Sem and Heber, and King Abimelech were present: but of the first two guests no likelihood, because no mention is made of them afterward: of Abimelech's presence there is more probability. Muscul. Howsoever, in that Abraham maketh such great preparation for this feast, we learn that it is lawful for Christians to have their solemn and joyful feasts and meetings, so that they take heed of excess: and that the creatures of God may not only be used for necessity, but in plenty and alacrity, so there be no s • perfluity. Calvin. For as bread was given for man's sustenance, so wine is ordained to make the heart cheerful. Psal. 104.14.

2. Doct. God is otherwise with his elect, otherwise with men of the world.

Vers. 20. GOd was with the child and he grew: God was with Ishmael by his general providence 〈◊〉 care, in that he grew up, thrived in the world and prospered: but there is a more 〈◊〉 grace and favor toward the elect: as our Savior promiseth to be with his till the end of the world, Matth. 28.20. and in this sense S. Paul saith, God is the Savior of all men, but especially of them which believe. 1 Tim. 4.10.

3. Doct. Children ought not to contract marriage without the consent of their parents.

Vers. 21. HIs mother took him a wife out of the land of Egypt. This showeth that it belongeth to parents to provide that their children be honestly bestowed in marriage: and that children ought not contract themselves without the consent of their parents: Abraham provideth a wife for Isaac, Gen. 24.4. Isaac for Jacob. 28.2. By Moses law the daughters vow was not good, unless the father did ratify it: Numb. 30.6. Wherefore the canon law is injurious, that alloweth contracts, and espousals made without consent of the parents. Muscul.

4. Doct. We must only swear by the name of God, and not of Saints.

Vers. 23. SWeare unto me here by God. Abimelech, though himself, as it is likely, were a worshipper of other God's: yet exacteth no other oath of Abraham, but to swear by God only: superstitious then is the use of papists, that urge men to swear not only by God, but by the Virgin Mary and other Saints: whereas the Scripture saith, thou shalt fear the Lord thy God, and swear by his name, Deut. 6.13. Muscul.

5. Doct. Lawfull to take an oath before a M • gistrate.

Vers. 24. ABraham said I will swear. This example condemneth the Anabaptists: and showeth that it is lawful to take an oath before the civil Magistrate: either to testify the truth, for the ending of strife. Heb. 6. v. 12. or for the confirming of a ••• gue, and performing and keeping of faith, as there was an oath between Jacob and Laban, Gen. 31.50. Luther.

1. Confut. No Sacraments but commanded of God,

Vers. 4. ABraham circumcised Isaac, &c. as God had commanded. Wherefore in religious duties, and especially in the administration of the Sacraments, we must follow God's ordinance and commandment: nothing ought to be altered, added and changed in the substance and necessary parts thereof, otherwise than God hath left them. Saint Paul delivereth to the Corinthians the same, which he received of the Lord, 1 Cor. 11.23. The Church of Rome is found then to be a falsifier and corrupter of God's ordinance, who have brought in seven Sacraments, whereas the Lord commanded but two, and these also of God's institution, they have defiled with many vain inventions, and idle superstitious ceremonies of their own. Calvin.

2. Confut. Hagar was not Abraham's wife.

Vers. 11. THis was very grievous in Abraham's sight because of his son: not because of Hagar : it seemeth then that Hagar was not Abraham's wife, as Pererius thinketh, for these reasons: 1. Because Abraham's affection would have been greater to his wife, than to his child. 2. Hagar is called a bondwoman still: but if she had been Abraham's wife, she had been free: neither would Abraham, if she were his wife, have committed her to the power and government of Sarah, as he did: Gen. 16.6. Behold thy maid is in thine hand, do with her as it pleaseth thee. The husband only in the family is the governor and head of the wife. 3. It is not likely, that Abraham should have been commanded to send Hagar away, never to return, if she had been his wife: the Scripture alloweth no such perpetual separation, but in case of fornication. Matth. 5.35. Whosoever shall put away his wife, except for fornication, causeth her to commit adultery.

Neither are the contrary reasons of any value: 1. Thom. Aquin. saith, that as in the law Moses allowed to give a bill of divorcement, ad evitandum uxoricidium, to avoid wive-slaughter: so it was lawful for Abraham to cast out Hagar, for the manifesting of that mystery expressed by Saint Paul, Galat. 4. Contra 1. Aquinas then thinketh, that the very marriage was dissolved, which Pererius denieth, as shall even now appear. 2. That which Moses permitted, was no approbation, but a toleration, as our Savior saith, for the hardness of their hearts, Matth. 29.6. but this fact of Abraham was lawful and commendable, the examples therefore is not alike. 3. God will not have his commandment broken: to make a mystery: but if Hagar had been Abraham's wife, he in putting her away; had violated that precept: they two shall be one flesh. 4. the mystery better holdeth to make Ishmael the son of Abraham's bond-maid, rather than of his wife.

2. Perer. this was done not by the will of Abraham, but by the council of God: therefore Abraham might put her away, though his wife: in v. 21. Contra. 1. prove her first to be Abraham's wife, and then I will yield, that at God's commandment she might be put away. But this being the thing in question, whether she were Abraham's wife: it is more probable that she was not, because of this seperatiō. 2 God useth not to dispense extraordinarily with his law, whereas his purpose and will may otherwise be effected: as in this case, the counsel of God for casting out of Hagar might stand without any contradiction to God's precept, if Hagar be held to be Abraham's concubine, rather than his wife. 3. We find in scripture, that God brought man and wife together, as Eve to Adam, the Angel bid Joseph not to fear to take Mary, whom he purposed secretly to send away: but of God's separating of man and wife, but in the case excepted, we read not.

3. This separation was only from bed and bord, not otherwise, the marriage knot remained insoluble and untied still. Perer. ibid. Cont. If the marriage bond remained, how came it to pass, that Abraham after Sarah's death took a new wife Keturah, and not his former wife Hagar.

4. But the Scripture saith, Hagar was Abraham's wife, Gen. 16.3. Sarah gave her to Abraham for his wife. Contra. 1. The meaning only is, that Sarah gave Hagar to be instead of his wife, in this office only for procreation of children, and to be in her place: for she saith, It may be I shall receive a child by her: neither is Hagar accounted afterward as a wife, but an handmaid still: 2. or we may say that Hagar is here called a wife, improprie, improperly, for Sarah had no power to give Abraham another wife. Calvin.

3. Confut. Many challenge to be true Catholics which are not.

Vers. 10. THe son of this bondwoman shall not be heir. Like as Ishmael did challenge the birth-right, and despised Isaac, and by his mothers instigation sought the inheritance, and bare himself bold of his eldership: so it is no marvel, if that they which are but a bastard Church, and Pseudocatholikes, do appropriate unto themselves the name of the Church of Christ: like to those, of whom the spirit of God speaketh: which were of the Synagogue of Satan, calling themselves Jews and were not, Revel. 3.9. But as Ishmael, for all his bragging, was no whit nearer the inheritance: so these bolstred out and embossed titles, will no sooner make them the Church of God.

4. Confut. Not lawful to make allegories of Scripture.

THough Saint Paul, having the instinct of God's Spirit, doth allegorize the history of Sarah and Hagar: it is therefore no warrant to every expositer and interpreter to make allegories of Scripture: which corrupt use the Roman Synagogue alloweth, and others practice: 1. Saint Paul's rare using of allegories, ought to teach such, that they also should be very sparing. 2. Unless they could say of themselves, as Paul did, I think I have the spirit of God, 1 Cor. 7.4. They cannot challenge the like liberty in expounding of scripture, as S. Paul did: therefore it may be said unto them, as Christ said to his disciples you know not, what spirit you are of. Luk. 9.55. 3. Perer. to this purpose useth a good reason; It only belongeth to God, which inspired the Scriptures, perfectly to know all things, that were to come, and not only to know them, but to dispose & direct them, as it pleaseth him, wherefore he only can appoint that things formerly done, veram totam{que} figuram gerant, &c. should bear a true and certain type and figure of things afterward to be done. Man therefore that cannot dispose of things to come, is not to make types and figures, according to his own device.

5. Confut. Types are said to be, that is, to signify the things whereof they are types.

ANd Saint Paul saith, these are 2. testaments, that is, Sarah and Hagar, signify two testaments, Galath. 4.24. so the rock is said to be Christ, that is, prefigured Christ, 1 Cor. 10.3. This Pererius acknowledgeth: and yet could not see, that Christ, &c. after the same manner said, This is my body, that is, a figure of my body, as both Tertullian and Augustine expound: although there is great difference (I grant) between the figure and representation in types, and in sacraments: for there is only a signification of spiritual things: but in the Sacraments, there is a lively and effectual oblation of the things signified and shadowed forth, yet in the phrase and manner of speaking in both, there is no difference. Beza.

1. Moral. Mothers should nurse their own children.

Vers. 7. THat Sarah should have given suck, &c. Ambrose well noteth hereupon, that by Sarah's example mothers should learn to nurse their own children: they which of necessity, for want of milk or weakness, do put forth their children to nurse are excused: but of niceness to refuse this duty, is worthy of blame: The Prophet saying, thou hast given me hope at my mothers breasts, Psal. 22.9. and the Apostle commending widows, that had nourished their children, 1 Timoth. 5.10. showeth that God hath laid this duty upon mothers: which they that refuse are but half mothers, which nourish the infant in their wombs, but forsake it when it cometh into the world. 2. the infants many times drawing the milk of bad women, do imitate their evil manners, as we see in plants, and young cattle, that follow the nature of the ground that feedeth them, and the dams that suckle them. 3. The purpose of nature is made frustrate, when for this end God hath provided milk for the food of infants: for God hath made nothing in vain. Calvin. 4. By this means also the mothers affection is alienated from the child, whom she cannot so well fancy, as whom she hath nursed and kissed at her breasts. Perer.

2. Moral. Our affections must be subject to God's will.

Vers. 11. THis was very grievous to Abraham: yet Abraham, though his affection stood otherwise, after the Lord had spoken unto him, doth bridle his natural affection, and submitteth it to God's pleasure. We likewise must learn to confirm our desires to the Lord's will; And if commendable and natural love, such as Abraham's was, must be overswayed by our duty toward God, how much more unnatural and unlawful lust ought to be extinguished, which are flat opposite and contrary to the will of God, Calvin. a man is to forsake and deny himself for Christ. Mark. 8.35.

3. Moral. The counsel of inferiors not to be despised.

Vers. 12. IN all that Sarah shall say unto thee hear her voice. Abraham is bidden, to give ear to the counsel of Sarah: And we must learn not to despise the advice of inferiors, when they speak the truth unto us, and persuade us to that, which is right, as the Apostle saith: set up them, which are least esteemed in the Church, 1 Corinth. 6.4. Muscul.

4. Moral. The truest love leaveth not a friend, no not in the instant of death.

Vers. 16. I Will not see the death of the child: Hagar's heart would not serve her to see her child die: but this was but a compassionate and effeminate love: give me such a friend and lover, as will not forsake one in the greatest extremity, and will stand by him in the agony of death, when he hath most need of comfort: I condemn not the first, if it proceed of tenderness of affection, rather than of niceness and want of duty, but I prefer the other. So the Lord said to Jacob, moving him to go down into Egypt, Joseph shall put his hand upon thine eyes. Genes. 4.6. 4. This duty is the dearest, and nearest all other performed to their friends, to close their eyes, when they were dead.

5. Moral. God heareth our prayers everywhere.

Vers. 17. GOd heard the voice of the child, &c. God is everywhere ready to hear the complaints of the poor: Ishmael was heard in the wilderness, Daniel in the Lions den, the three children in the fiery furnace, Jonah in the whales belly: Therefore Saint Paul saith: I will that men everywhere lift up pure hands, &c. 1 Timoth. 2.8. no place is then barred to our prayers. Muscul.

6. Moral. Old rancor must be left, where true reconciliation is made.

Vers. 25. ANd Abraham rebuked Abimelech. &c. Abraham did well, being now to make a firm and faithful league with Abimelech, to pour forth all the grief of his heart at once: not as the fashion of some is, which make semblance sometimes of reconciliation and atonement, and yet do retain rancor and seeds of malice in their heart: as Joab did, that embraced Abner with one hand, and struck him to the heart with the other.

7. Moral. Inferior officers often abuse the name and authority of their Lord's and masters.

Vers. 26. I Know not who hath done this thing, &c. also thou toldest me not, &c. Abraham is found to be here in some fault, that finding himself grieved and wronged by Abimelech's servants would complain of it before the King, but poureth it out upon this occasion. Luther. so many that hold themselves quiet a long time, sometime in their heat will utter their stomach: But the greatest fault of all was in Abimelech's servants, who abusing their masters name & authority, do without his knowledge take away a well from Abraham: Such is the officious disposition of many inferior officers and Ministers under Princes and other great men, that they will father their injurious dealings upon their authority, that neither knew, nor consented: So Gehazi abused his Master Elisha. 2 King. 5.22.

QUEST. I. At what year of his age Isaac should have been sacrificed.

Vers. 1. AFter these things. 1. Though it be uncertain in what year of Isaac's age, Abraham was bidden to sacrifice him; yet it is neither like, that he was then but 12. year old, as Ibn Ezra ex Tostato, seeing Abraham laid a burden of wood upon his shoulder; neither was he yet 37. years old, as some Hebrews hold, which was the year of Sarah's death; for this was done, Sarah being yet living, and in good health; But Josephus opinion seemeth to be more probable, that Isaac was at this time 25. year old. 2. But that this was done the first day of the seventh month, upon which occasion the Jews observed the feast of blowing of Trumpets, in remembrance of Isaac's deliverance, is but a Jewish tradition without ground. 3. Whereas Nyssenus and Augustine think, that Sarah knew of this intended sacrifice, Chrysostom's opinion is more like, that she knew it not, lest she should have been too much grieved with the loss of her son. Ex Perer.

QUEST. II. Why Isaac was commanded to be sacrificed.

Vers. 2. TAke thy only Son, &c. There seem to have been two principal ends of this commandment of God: 1. that thereby Abraham's faith and obedience might be tried: as the Apostle saith, Heb. 11.17. by faith Abraham offered up Isaac. 2. The other end was, to be a lively type and representation of the sacrifice of Christ: and to this sense some expound that place, Heb. 11.19. that Abraham received Isaac, en Parabole, in a similitude or parable ; which though it seem not to be the proper meaning of those words, yet this offering up of Isaac in sacrifice, in many things representeth the death of Christ: 1. as Abraham offered Isaac, so God gave his son to die for the world: 2. as Isaac was not sacrificed, so Christ was the lamb, that was as though he had been killed, Revel. 5▪ 6. his divinity died not, and his humanity was revived. 3. the time also agreeth, Abraham was three days and three nights in going to the place of sacrifice; as Christ was so long in the grave. 4. the wood is laid upon Isaac, Christ carried his cross. 5. the ram is entangled in a thicker, Christ was crowned with thorns. 6. Isaac was offered in the same place, where afterward the temple stood, and our Savior suffered at Jerusalem.

QUEST. III. Of the ten several temptations of Abraham.

THis was the last and greatest temptation of Abraham, and in number the tenth. 1. Abraham was tempted and tried, when he was bidden to come forth of his country, not knowing whither. 2. When by reason of the famine he went down to Egypt. 3. When Pharaoh took away his wife, that both he was in danger of his life, and she of her chastity: 4. When there was a strife between Lots servants and his. 5. When he was constrained to arm himself and his servants to rescue Lot, taken captive. 6. When at Sarah's motion he expelled Agar out of his house. 7. When at ninety nine years of his age, he was circumcised in his foreskin. 8. When Abimelech took away his wife. 9. When he sent away Hagar and Ishmael his son. 10. When he was commanded of God to sacrifice his son Isaac. Perer. ex Haebreis.

QUEST. IV. Whether this mountain Moriah, were the same, wherein the Temple was built.

Vers. 2. TO the Land of Moriah : 1. That this was the mountain, where afterward the temple was built, there is no question: for so it is directly affirmed, 2. Chron. 3.1. 2. But whether Christ were crucified upon this mountain, it cannot certainly be affirmed, as Avgustine thinketh, receiving it from Jerome. serm. dempor. 71. seeing Christ suffered without the city in mount Calvarie: unless it can be shown, that these two mountains are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place, it is unlike, seeing they kept not off from paradise, which was in Mesopotamia: neither did Noah build his altar here after the flood, because the scripture saith, that the ark rested upon the hills of Armenia, Gen. 8. and immediately upon Noah's coming forth of the Ark, he reared that Altar unto God. 4. This hill whereon the temple stood, was sometime higher than the rest of the City, as Josephus describeth it, but the Romans cast it down into the brook Cedron, so that now it is in a manner a plain, lower than the other parts of the City. Perer. ex Borchard.

QUEST. V. Of the original and derivation of the name of Moriah.

FOr the signification of the word Moriah: 1. some interpret it, the bright or shining hill, deriving it of oorh, light: because there was the oracle of God. Aquila. 2. Some would have it so called of Marar, myrrh, because that place abounded with myrrh and cynamon, Cantic. 4.6. 3. Some of jara, to fear: because God was there feared and worshipped. Chaldee. 4. Some of jarah, to teach: because there the law and heavenly doctrine was taught. 5. Oleaster fetcheth it from mar, bitter: because of the bitter grief of Abraham offering his son. 6. But we need not go far for the derivation of this word: Abraham showeth the original to be from raah to see : not because it was a conspitious hill, and easy to be see • or because it was the country of the seers and prophets: Lyppoman : but because the lord was there seen of Abraham, and did provide for him. Iun.

QUEST. VI. The greatness of Abraham's temptation in the sacrificing of Isaac.

2. TAke now thine only son: Many difficulties do concur in this temptation of Abraham. 1. He saith not, take thy servant, but thy son. Muscul. 2. The only son. If he had had many, t • e grief had been the less, but now, Isaac was his only son, Ishmael being abdicated and sent away. Calvin. 2. It is added, whom thou lovest, &c. Isaac was a virtuous and obedient child, and Abraham loved him so much the more: if he had been an ungracious son, the grief had been much less. Calvin. 4. yea he is bid to offer Isaac, of whom the Lord said, in Isaac shall thy seed be called: so that Abraham's hope of posterity by this means, and the expectation even of all those promises made in Isaac are cut off. Origen. 5. Ipse primus author inusitati exempli, &c. Abraham must be first Author of an unwonted example, in sacrificing human flesh. Philo, 6. He is bid with his own hands to kill him, to be the executioner himself. Muscul. 7. He must offer him for a burnt offering, that no memory or monuments should remain of him, but he should be consumed to ashes. Perer. 8. He must not do it presently, but he taketh a journey of three days, all which time his soul is tormented with grief and care: dum ambulat, dum iter agit, cogitationibus animus ejus discerpitur: while he walketh upon the way, his mind is as torn in sunder with these thoughts. Origen. hom. 7. in Genes. 9. It must be done upon a mountain, in the view and sight of the world: if a secret place had been permitted for this sacrifice, it had been more tolerable. Marlorat. 10. But the greatest conflict of all was, in that the Messiah was promised to come of Isaac, sic in ejus persona perire videbatur tota mundi salus: and so the safety and salvation of the world did seem to perish in his person. Calvin.

QUEST. VII. How Abraham knew that it was God that bad him sacrifice his son.

Vers. 3. THen Abraham rose up early, &c. 1. It appeareth, that the Lord spake not unto Abraham by dream in his sleep, but being awake: both because Abraham rose up in the night, to address himself to his business: he stayed not till he was awaked out of his sleep: as also this being so hard and unaccustomed charge, it was requisite, that Abraham should have been in the plainest manner spoken unto, that without all ambiguity he might acknowledge it to be God's voice, Cajetan. 2. Now Abraham knew it to be God's voice, partly by that experience which he had of such heavenly conferences: that he knew it as well, as he discerned Sarah's voice when she spake: partly the Patriarchs and Prophets, by the clear light and illumination of their souls, did understand such visions to be of God: as the soul naturally discerneth of certain general notions and principles: but in these days, there being no such clear light of illumination, it is hard to judge of visions, without some special direction & better certainty out of God's word. 3. Wherefore Abraham nothing doubting, but that God spake unto him, did easily overcome all other troublesome thoughts. As that it might seem an unnatural and cruel part, for the father to kill his own son; and that God did appear to be contrary to himself, in commanding him to be killed, in whom Abraham was promised to be blessed and increased: the first doubt Abraham was satisfied in, because nothing which God commandeth can be against nature, seeing he is the author of nature, although God may work against the ordinary course of nature. And like as God hath inflicted death justly upon all both good and bad, so at God's special bidding to take away man's life, is not man's act, but God's: and therefore just. Against the other doubt Abraham's faith prevailed: for he doubted not, but that God was able to raise up Isaac again from the dead, Heb. 11.9.

QUEST. VIII. Of the distance of the mount Moreah from Beersheba.

Vers. 3. THe third day Abraham lift up his eyes. 1. Neither do I think with Tostatus, that this mountain Moriah was under 20. miles, and so not a days journey from Beersheba, where Abraham dwelt, and that he as full of care and grief went but an easy pace: for it was most like, that he which rose up so early, as soon as the Commandment was given him, would make all haste also to perform it. 2. Neither need we thus to reckon the days with Perer. that the first day must be accounted, that, which went before, whereof the night was a part, wherein God spake to Abraham, and so he travelled but one whole day; for this seemeth to be against the text, that counteth the third day from Abraham's setting forth. 3. Therefore I approve rather Jerome's opinion, which thinketh that from Gerar to mount Moriah, it was three days journey: and so we need not force the letter of the Scripture.

QUEST. IX. How the mountain Moriah was shown to Abraham.

Vers. 4. SAw the place afar off. 1. Abraham knew not this mountain by a pillar of fire upon it, at some Hebrews think: nor by any external visible means: 2. neither by any vision, or dream: for in the last vision the Lord said, which I will show thee, v. 2. 3. but it is most like, that God shown it him by some secret instinct, as he used to speak to his Prophets, and as David was shown to Samuel, 2 Sam. 16.12.

QUEST. X. In what sense Abraham saith to his servants, we will come again.

Vers. 5. ANd come again unto you. 1. Neither doth Abraham here utter an untruth, saying they would come again, whereas he in his mind purposed to sacrifice Isaac. 2. neither doth he so speak, including a secret condition, si Deus voluerit, if God will, Thom. Angli. for Abraham knew the will of God was otherwise, that Isaac should be sacrificed. 3. neither was this a figurative speech, in using the singular for the plural▪ as though Abraham should mean only himself, for he meaneth his son directly, I and my child, &c. 4. neither yet doth Abraham speak so cunningly or captiously: captiose loqu • batur, &c. lest any of his servants, knowing his business, should have gone about to hinder it: as Ambr. lib. 1. de Abraham. c. 8.5. nor yet did Abraham so speak, because he knew God would raise up Isaac again to life: as Origen. hom. 8. Genes. The Apostle only saith, that he considered, that God was able to raise him up even from the dead : but that God would do it so presently, he knew not: neither had it been such a trial of his faith to sacrifice his son, if he had been sure, that his son should in that instant have been restored again to life. 6. I think rather that Abraham, being generally by faith assured of God's power, yet was ignorant in this particular, what would fall out: and therefore spake as a man amazed and astonished: and yet ignorantly prophesied. Prophetavit quod ignoravit. Ambr. Iun.

QUEST. XI: Of Abraham's constancy and Isaac's obedience.

Vers. 7. MY Father, &c. 1. Abraham's settled constancy appeareth that notwithstanding these amiable words of his son, yet cannot be turned from his purpose: nomina v • tae solent operarigratiam, non ministerium necis: words of life, as to call father, son, do insinnuate grace and savor, they minister occasion of death. 2. Isaac's obedience is commended, who willingly submitteth himself. 1. being now 25▪ years old, and so strong enough to resist his old and weak father, yet he yieldeth himself. Calvin. 2. He was bound, not that his resistance should be feared, but least any involuntarie motion by the pangs of death, might have been procured. Perer. 3. his willingness further appeareth, in that Isaac maketh no request for his life: nemo rogat, nemo se excusat: neither he entreateth, nor his father excuseth this fact, Poets do fable, how Iphigenia Agamemnons daughter, was sacrificed to the gods, for the safety of the whole army; but here we have a true stistory. 4. It is most like, that Abraham had before declared God's commandment unto Isaac, to the which he was obedient. Josephus proceedeth further to show what the communication was between them: but whence knoweth he that? it is out of doubt that Isaac was made acquainted with God's counsel, wherewith he rested contented, Luther.

QUEST. XII. Why the Lord would not have Isaac offered up in sacrifice though he so commanded, for the trial of Abraham's faith.

Vers. 11. THe Angel of the Lord called to him. 1. I will omit here to make any long mention of the fables of the Hebrews: how that Satan appeared in the shape of an old man to Abraham ▪ and again to Sarah ; and in the likeness of a young man to Isaac, to draw them from obedience to God's commandment, but he prevailed not. Muscul. 2. The heathen also by their poetical fictions 〈◊〉 obscured the credit and truth of this history: for as the Angel of God appeared in this last and extreme point to Abraham, so they have also counterfeited the apparition of their gods in extreme perils. Calvin. 3. Thus it pleased God, that, although Abraham's faith was tried with this hard Commandment, that it should not be performed: 1. for his own glory sake, lest that Abraham's God might have been traduced among the heathen, as a lover of human blood: 2. for Abraham's sakes, that the Lord might more amply reward him for his faithful obedience. 3. for our sakes, that we might have the example of faithful Abraham to follow: 4. and for the general instruction of Christians: that this might be a lively figure unto them of the sacrifice of Christ: both of God's love in giving him to die for the world, and his obedience in humbling himself to the altar of the cross. And therefore Ambrose fitly applieth those words of Abraham, v. 8. God will provide him a lamb for a burnt offering, to the sacrifice of Christ: which was, that alia hostia, quam Deus pararet, that other offering which God would provide: lib. 1 de Abrah. c. 8.

QUEST. XIII. How the Lord saith, I know now that thou fearest, &c.

Vers. 12. NOw I know, &c. 1. Not that God is ignorant of anything, or can have any experimental knowledge of anything which he knew not before: for all things are naked in his sight. 2. Neither, as Augustine expoundeth, is God said to know, quia fecit, ut sibi Abraham innotesceret: because he made Abraham to be known to himself, qu. Genes. 58. for then he should have rather said, Now thou thyself knowest, &c. 3. Some do take it for the knowledge of approbation: I have known thee, that is, approved this fact of thine, as it is said, Psal. 1. The Lord knoweth the way of the righteous. Hillary. 4. Some refer it to God's eternal knowledge: I have known from the beginning, that thou shouldest do this thing, but I appointed it to be done only now: but this had been no commendation to Abraham: for thus God may be said to know everything, whether commendable or otherwise. T. hom. Angel. 5. Wherefore the Lord speaketh here, humanitus, after the phrase of man, and by a metaphor. Iun. and in effect it is nothing else, but that Abraham had now declared and testified his faith by his fruitful obedience. Calvin. as Chrysostom saith, Nunc omnibus declarasti, quomodo De • m sincere colas▪ thou hast made manifest to all, that thou sincerely worshippest God. hom. 47. in Gen.

QUEST. XIV. Why this fact of Abraham is rather ascribed to fear than love.

Vers. 12. THat thou fearest God. It is so said, rather, than that thou lovest God: 1. because the love of God must be joined with a reverent fear of God: serve the Lord with fear. Psal. 4. and the love of God bringeth forth a filial and dutiful fear: as the child that loveth his father, will also fear him. 2. the fear of God is generally taken, not for the particular act of fear, but for the whole worship of God: as Psal. 25.14. The secrets of the Lord is revealed, to those that fear him: and so fear in this sense comprehendeth also love. 3. because Abraham had now forgotten his natural love and affection, toward his son, because he feared God, this act is more properly ascribed to his religious fear. Per.

QUEST. XV. This fact of Abraham wherein it excelleth the like among the heathen.

NOw concerning the excellency of Abraham's fact, whereas the heathen objected the like examples among them, to obscure this resolution of Abraham: as how Codrus of Athens offered himself for his people: and one Idomeneus King of Crete, as he came from the battle of Troy, being in a great tempest upon the sea, did vow unto Neptune, the first thing, which came forth to meet him, which was his son, and so he did: Marius is mentioned by Cyril against Julian, that sacrificed his son: so the Scripture recordeth that inhumane facti of the King of Moab, that did offer up his son in sacrifice. 2 King. 4. It shall now appear what great difference there is, between these examples, and the fact of Abraham, both in the difficulty of the object, the readiness of his affection, the end also and purpose of the action.

1. Abraham offered up his only son, whom he dearly loved, being the son of his old age: a virtuous and obedient son, upon whom depended, not only the continuance of his name and posterity, but the promise of the Messiah: these things could not concur in any of the other examples.

2. Abraham did everything with singular alacrity: in the beginning he answered God presently, he took his journey in hand speedily: in the midst, he shown in his three days journey a settled constancy ; in laying the wood upon his son, and going up the hill, great magnanimity ▪ and in the end in building an altar, binding his son, lifting up his hand to strike, fortitude invincible : the like is not to be found in those heathenish presidents.

3. Concerning the end: they did it to purchase some benefit to themselves or their country, as Codrus Idomeneus: for fear, as the King of Moab; or to get them immortal fame. Some, because it was the custom of the country: as Philo giveth instance of the Gymnosophists among the Indians, that when they were old, did cast themselves into the fire, and their wives after them. But none of these things moved Abraham : not fear of man, for no man knew this oracle but himself: not the escaping of any calamity: w •• ch was not near him: nor any desire of praise, for he was alone upon the mountain: neither was there any such custom in Babylon, or Mesopotamia, from whence Abraham came. Philo. but the only fear and reverence, which Abraham did yield unto God, and the love of his Commandments, did induce him to perform this hard part of service.

QUEST. XVI. Of the ram that was entangled in the bush.

Vers. 13. BEhold there was a ram caught by the horns in a bush, &c. 1. Neither is the conceit of Euseb. Emissen. to be received, that thinketh sabech, translated a bush, to be a kind of goat with upright horns: neither is it a kind of shrub, or bryer so called, as the septuagint think, or of a tree, as Gennad. and Theodoret, nor yet is it fitly translated, erectus, upright, as some read: but the word sabech signifieth the perplexity, winding, or clasping of a bush, a brier. 2. The fable of the Hebrews, that this ram was created the sixth day, and kept 3000. years for this use, is ridiculous, and worthy to be laughed at. 3. Ambrose maketh this ram a type of Christ: by his hanging in a tree or bush prefiguring the manner of Christ's passion, in hanging upon a tree: lib. 1. de Abraham. cap. 8.

QUEST. XVII. How Abraham would take a ram which was not his own.

NOw whereas it may be doubted, how Abraham would take a beast for sacrifice, that was none of his own: It may be answered; 1. That Abraham having made an altar, and prepared himself to sacrifice, did take it to be an irreligious act to depart, having not performed that service, and therefore of purpose looked about, to see what sacrifice might be offered to God. 2. And seeing a ram, he took it as sent of God, and remembered, what he had said before, that the Lord would provide a sacrifice: 3. Therefore, he knowing, that the Lord had provided this offering, he maketh no doubt or scruple to use it: neither is inquisitive to examine who was the owner: seeing that the earth is the Lord's and all things therein: to whose dominion, every man's right and title ought to stoop and give place. Muscul.

QUEST. XVIII. How the Lord will be seen in the mountain.

Vers. 14. IN the mount will the Lord be seen. 1. The septuagint, reading, the Lord was seen, refer it to the appearing of the Angel in the mount. 2. Jerome reading, the Lord will see, seemeth to understand it, of God's providing of a sacrifice, as Abraham had said before, v. 8. 3. Some Hebrews do take it to be a prophecy of the Temple, which should afterward be built at Jerusalem, where the Lord would manifest and show himself: so also the Chaldee paraphrast expoundeth. 4. But beside these interpretations, which may indifferently be received: this name given upon this occasion, and growing into a proverb, hath this sense, that in like sort, in the mountain of the Lord, that is, in due time and place, his children in their necessities, shall be provided for: and therefore Junius better readeth: in the mountain of the Lord it shall be provided.

QUEST. XIX. He was an Angel, and not Christ, that spake here unto Abraham.

Vers. 15. ANd the Angel of the Lord, &c. 1. This Angel was not Christ: for the Angel addeth, by myself have I sworn (saith the Lord:) he speaketh then in the person of the Lord, as being not that Lord himself; but Christ, being God, would have spoken in his own person. 2. Therefore Origen is found to be in a great error: whose words upon this place are these, unde put • , quod sicut inter homines habitu repertus est ut homo, ita inter Angelos habitu repertus est ut Angelus: As among men he was found in habit as a man, so among the Angels he was found in habit as an Angel. Unless Origen be favourably interpreted to speak of the office of an Angel: for so Christ diversely appeared to the Prophets and fathers: but if he mean, that Christ took upon him the very nature and person of an Angel, it is a great error, and contrary to the Apostle, Heb. 2.16. he in no sort took the Angels. 3. Therefore it is an Angel, which as God's messenger, for the greater authority, speaketh in the name of him that sent him. Calvin.

QUEST. XX. Of the form and manner of God's oath.

Vers. 16. BY myself have I sworn: 1. Some would have the form of God's oath to be in this particle, chi, translated by the Apostle 〈 in non-Latin alphabet 〉 , certe, surely, Heb. 6.14. the Latin translateth it nisi, unless, as though it were 〈 in non-Latin alphabet 〉 , as Psal. 95.11. I sware in my wrath, if they shall enter into my rest: as though the oath should be explained thus: let me not live, or let me not be God, if, &c. Perer. But we need not so curiously to search out any other form of God's oath, than that here expressed: I sware by myself: the Chaldee, by my word. 2. Philo maketh a nice and curious difference between swearing by God, and by the name or word of God: the first, God only sweareth by, man by the second: for to swear by himself, by his name, by his word, are all one: God sweareth by himself, Isaiah 45.23. by his soul▪ Ierem. 51.14. Amos 6.8. by his name, Ierem. 44.26. by his holiness, Amos 4.2. by his right hand, Isaiah 62.8. 3. So then like as a debtor doth use two ways to satisfy his creditor, by leaving a pledge or pawn, or procuring some surety: in like manner he that taketh an oath, sometime sweareth by his soul, by his honesty, faith, &c. as laying these things to pawn, that he will lose the credit of them, if he speak not the truth: sometime by God, as making him his surety, and witness, that he speaketh the truth. So the Lord swearing by his holiness, goodness, &c. doth pledge them, that unless that be, which he saith, he will lose them: and swearing by himself, he bindeth his Godhead for the performance, as though he should say in effect, If this be not, let me be no more God. Calvin.

QUEST. XXI. Why the Lord took an oath.

BUt further it will be asked, what need God had to take an oath, seeing the word of God is certain of it self, and need no confirmation; and an oath is used in doubtful cases, but to God nothing is doubtful or uncertain: an oath is used, when the party cannot be credited without an oath; but Abraham did believe God. The answer then is this. 1. The Lord sweareth not to any such end, as though anymore credit and certainty by his oath might be won unto his promise. 2. And yet we take not this to be a metaphorical speech only with Cajetan: that God is said to swear by himself. 3. But the Lord taketh an oath, ad ampliorem confirmationem fidei nostra, for the better confirmation of our faith: and he doth it, the Apostle saith ex abundanti, more abundantly to show the stableness of his counsel, Heb. 6.17. Calvin. 4. Where we may note the differences between this oath and other oaths. 1. God taketh this oath willingly, not forced thereto of any necessity. 2. He sweareth by himself, as having not a greater to swear by; and Philo showeth the reason: Solus de seipso asseverare potest, quia solus ipse suam novit naturam: He only can bear witness of himself, because he only knoweth his own nature. 3. He also further saith; Sententiae nostra ex juramento fides accedit, ipsi juramento ex ipso Deo fides astruitur ; Our sentence is credited because of our oath, but this oath is believed, because of God that taketh it.

QUEST. XXII. Whether the promises here made are new, or the old renewed.

Vers. 18. IN thy seed shall all the nations of the earth be blessed. 1. It is of all hands confessed, that the other three promises were made unto Abraham before. 1. That Abraham should be blessed, Genes. 12.2. 2. That his seed should be multiplied as the stars, and as the sand of the sea, Genes. 13.16. 3. That his seed should possess the gate of his enemies, which is in effect the same with that Genes. 13.12. all this land will I give thee, &c. God promised Abraham the land of the Canaanites, which were his enemies. 2. But Ambrose thinketh that this was a new blessing, containing a promise of the Messiah; lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons; because Saint Paul rehearseth this as a special blessing concerning Christ, urging these words, in thy seed, which are only found here; and the Lord confirmeth this by an oath, as Zacharias in his song maketh mention of this oath, which he sware to our father Abraham, Luke 1.73. 3. But these reasons are easily answered; 1. Saint Paul citeth, rather that promise made, Genes. 12.3. in thee shall all the Gentiles be blessed, Galath. 3.8. for he speaketh of that promise which was made 430. years before the law, which must needs be that former given to Abraham at the 75. year of his age; but there will want 50. years of that sum, if the account should begin at this time, when Abraham was 125. years old; And whereas Saint Paul also alludeth unto this place, v. 16. and thy seed ; and so expoundeth one place by another, he showeth, that in effect, they are both but one promise. 2. The adding of the oath, maketh it not a new promise, but confirmeth only the former; otherwise by this reason, all these promises should be newly made, seeing the oath goeth before them all; and indeed not only this promise of the Messiah, but the other also concerning the possessing of the land of Canaan was ratified by an oath, Exod. 13.5. Perer. 4. Wherefore here is no other promise made to Abraham, but such as he had heard before; but the same more amply and fully confirmed by an oath, and again renewed both to Abraham and Isaac: in which two respects, this promise is more excellent than the former, Calvin.

QUEST. XXIII. How Saint Paul applieth this word Seed only to Christ. 3 to the Galath.

HEre by the way, it shall not be amiss to explain that place of Saint Paul, Galath. 3.16. where the Apostle presseth the word seed, showing that because he saith, seed, not seeds, it must be referred to one, namely Christ. The Jews do make two principal objections against this place. 1. They urge, that this word metaphorically taken for the of-spring of men, is a noun collective, never used in the plural number, but put in the singular, only signifieth a multitude, as likewise doth the word populus, vulgus, people, commonalty, &c.

Answer. 1. True it is, that the word Zeraugh, in the singular number doth often signify a multitude; but sometime in Scripture it is restrained to one, as Gen. 4.25. the name of seed is given to Seth, the Lord hath appointed me another seed for Abel, Genes. 21.13. Ishmael is called Abraham's seed. Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude, unless they could show it so to be used here, Beza. 2. The Apostle then, being not ignorant of the phrase and usage of the Hebrew tongue, doth not contend about the word, but the sense: that the word seed in this place is not taken for seeds, that is, many, but for seed, that is, one specially, Perer. 21. They object further: that whereas it is said, In thy seed shall all the nations of the earth be blessed, this is but a form of blessing, by way of comparison, like to that, Gen. 48.20. God make thee as Ephraim, &c. Ans. 1. If this speech did only show a form, not the cause of blessing: it need not have been said in thy seed, but in thee: that is, Abraham: God make thee like Abraham. 2. Where such forms of blessing are used, they are restrained to Israel: as in the place alleged. Gen. 48. In thee Israel shall bless: but here all nations shall be blessed: how should it come to pass, that all nations should not bless themselves, but be blessed, but in being called to the knowledge of God, which is by Christ: wherefore these words show the cause of blessing, not the form, Calvin.

Now then, their objections being thus answered, I will show the right meaning of the Apostle. 1. I first reject Jerome's collection, reproved by Erasmus: Paulum hoc argumento abusum apud crassos Galata • : that Paul abuseth this argument, having to do with the dull Galatians : for it becometh us not so to think of so grave an Apostle, writing by the Spirit of God. 2. Neither is it enough to say, that Paul by the same Spirit whereby Moses did write, did understand him to speak of Christ, Cajetan. in 3. ad Galat. for Paul having to deal with the gain-saying Jews, would not so much stand upon his Apostolic illumination, neither would they rest upon it. 3. Neither is the word seed taken here not singularly for the person of Christ, but collectively for the whole spiritual seed of Abraham, the people of God consisting of the Jews and Gentiles, Beza. for this sense seemeth to be coact and not proper: and the Apostle himself denieth it to be understood of many, but of one. 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jews, which he was experienced in, being brought up under the feet of Gamaliel ; who all generally did hold this promise of blessing in Abraham's seed, to be understood of the Messiah, Perer. for thus the Apostles reasoning should be inverted, and that made his conclusion, which is his argument: for the Apostle doth not reason thus; This place is referred to the Messiah, Ergo, he saith, not seeds, but seed: But thus rather standeth his argument; In saying seed, not seeds, he meaneth but one, Ergo, the Messiah, that is, Christ. 5. Wherefore if the Apostles words be thoroughly weighed and examined, he enforceth two conclusions in this one sentence: the first is, that this place out of Moses must needs be interpreted, not of all Abraham's seed confusedly, but of someone specially: the other is, that this being evicted, that the Lord in this promise speaketh but of one, it will follow of necessity that this one must be Christ.

For the first; that Abraham's seed is not understood promiscue, for all his seed, the Jews themselves could not deny: for this seed was first restrained to Isaac, and Ishmael excluded, then in Isaac it was assigned to Jacob, and Esau refused: in Jacob this seed was singled out in Judah, when the other tribes were carried into captivity, and never returned: therefore seed here cannot be taken for many, but we must still proceed in descending, till we come to one in whom this blessing is performed, Calvin.

For the second; that this one must be Christ, it will necessarily follow, because none else can be named▪ in whom all the Gentiles received this blessing: for that place, Psal. 72.17. All nations shall bless him, and be blessed in him, cannot be understood of Solomon, who was so far from procuring a blessing to all nations, that he brought a curse upon his own nation and posterity, when for his idolatry a rent was made in the Kingdom, the smallest part falling to the share of his son Rehoboam. And beside, this Psalm is a prophetical song of Christ under the type of Solomon, as verse. 5. They shall • ear him as long as the Sun and Moon endureth: verse. 11. All Kings shall worship him: verse. 17. His name shall endure forever. These sayings cannot be uttered of Solomon, or any other mortal man, but only are true of the Lord Messiah. There being then none else found by whom the Gentiles were spiritually blessed, in being called from their filthy idolatry, to the knowledge and worship of the true God, in being lightened with Scriptures, brought to the acknowledgement, and so remission of their sins, but only Christ: none else in whom they believe, whose name is blessed among them: Who can this else be but Jesus Christ the Messiah? And thus it is evident, that the Apostle hath reasoned strongly from this place, that salvation cometh not by the Law, but by faith in Christ, which is the thing the Apostle in this place intendeth to prove.

QUEST. XXIII. Whether Abraham's obedience, or Isaac's patience were more notable.

IT may seem that Isaac's obedience in yielding himself willingly to death, was more excellent and worthy of note than Abraham's ; because it is a greater patience to suffer death for God's cause, than to infer it: Isaac also should have felt the sorrows and pangs of death in his body, which Abraham was only to behold. Notwithstanding these reasons, Abraham's example of obedience excelled: 1. Because he was to sacrifice his only, most beloved, and innocent son, which was no doubt more grievous unto him, than if he had died himself. 2. Isaac's death came unlooked for: it should have been finished at once: Abraham's grief, as it pierced his heart three continual days before, so the remembrance of this fact would have continued still. 3. The Scripture giveth sentence with Abraham, which maketh mention in this place, and others beside, of Abraham's offering up of Isaac, but ascribeth no part thereof to Isaac.

Now because that example of the King of Moab, which offered up the King of Edom's son in sacrifice, and not his own, as the common opinion is, may be thought to resemble Abraham's fact here, it shall not be amiss briefly to examine that place, as it is set down, 2 King. 3.27.

QUEST. XXIV. Whether the King of Moab sacrificed his son, and wherefore.

FIrst then, 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abraham's faith, which doubted not to offer his son, as Lyranus: therefore he attempted to do the like: for at this time the Israelites did not so greatly prosper, the kingdom being divided because of the idolatry of Solomon, and diversely afflicted: and the King of Moab offered not his own son, but the King of Edom's, as it is expounded by Amos 2.1. For three transgressions I will not turn to Moab, &c. because it burnt the bones of the King of Edom as lime. 2. Neither did the King of Moab this by the advice of the Priests, after the example of Israel, because they used to offer up their sons to Molech, thinking to please the God of Israel hereby, Burgens. For the Israelites rather learned this idolatrous use of the Gentiles: and the Israelites prospered not, but were punished of God for such impieties. 3. Nor yet did the King of Moab this to move the Israelites to commiseration, when they should see to what misery and necessity he was brought, to offer such a bloody sacrifice, as Tostat. and Vatab. for he did it rather to despite them, as shall even now appear. 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods, and to procure their help: which opinion indeed the heathen had of such wicked and devilish offerings, Cajetan. Perer. 5. But it is most likely that the King of Moab assaying to break thorough to the King of Edom, and could not, took the Kings son of Edom that was to reign after him, (and therefore is called the King of Edom, Amos 2.1.) and sacrificed him in the sight of his father, to his great grief, Junius.

QUEST. XXV. What was the cause of the indignation against Israel.

SEcondly, where it followeth thus; For that Israel was sore grieved, and they departed from him, or there was great indignation against Israel: 1. This is not referred to the indignation or wrath▪ of God, as though the Lord should be offended with Israel, & sent a plague amongst them, because the King of Moab by their evil example did sacrifice the King of Edom's son, as Burgens. for no such thing is expressed in the text. 2. Neither was this indignation conceived by the idolatrous Israelites against the rest, thinking the King of Moab invincible, because of this sacrifice, Cajetan. for this indignation was kindled, not by the Israelites, but against them. 3. And for the same reason the common exposition seemeth not to be so proper, that this indignation and grief of the Israelites was for the horror and cruelty of this unnatural fact, which they could not endure to behold, Tostat. for this indignation or wrath should not have been against the Israelites, but against the King of Moab. 4. Therefore it seemeth more agreeable to the text, that this wrath was on the Edomites part against the Israelites, because it was their quarrel that brought the King of Edom to take part with them against the Moabites, upon which occasion this hard hap fell out upon his son: and upon this division they brake off, and left the siege, Junius.

QUEST. XXVI. Of Huz, Buz, Kemuel, Chesed, the sons of Nahor.

Vers. 21. HVz, &c. and Buz. Of this Huz was not named the Country where Job dwelt, Job 1.1. but of that Huz rather which was the son of Aram, Genes. 10.22. Jerome. 2. Of Buz came the family of the Buzites, of the which Elihu was, Job 32.6. 3. Kemuel here mentioned, was not the father of the Syrians, as the Greek and vulgar Latin read; nor yet of Aram Naharaim, as Tostatus, or Aram Seba, as Cajetan: for the City of Nahor was in Aram, Genes. 24.10. This name and Country therefore was more ancient than Kemuel Nahors son, and was rather so called of Aram the son of Sem, Genes. 10.22. 4. Neither is Chesed here named the father of the Chaldees, which was Abraham's Country, and could not therefore be founded by his nephew. 5. But these sons of Nahor were fathers of certain families in Syria, whereof there was some remainder in Constantius Caesar's time: as may appear by the names of certain towns, Reman, and Buzan, remembered by Ammianus, Lib. 18. ex Iun.

1. Doct. How God is said to tempt.

Vers. 1. GOd did tempt or prove Abraham, &c. 1. God is not said here to tempt Abraham, metaphorice, metaphorically, as he is said to be angry, to repent, in a figurative speech, as Cajetan: but God truly and verily tempteth, that is, proveth and taketh trial of Abraham's faith. 2. And God doth it, Non ut ipse hominem inveniat, sed ut homo se inveniat: Not that God need to find out man, but that man may find out himself, as Augustine saith. 3. God tempteth otherwise than Satan is said to tempt: God properly is the author only of good temptations, but Satan is the tempter unto evil. Evil temptations proceed not from God, effective, sed permissive, by way of action, but by way of permission: when the Lord withdraweth his sufficient grace, and necessary help.

God's tempting, and Satan's tempting do diversely differ: 1. In respect of the end, Deus t • ntat ut doceat, Diabolus ut decipiat; God tempteth to teach, the Devil to deceive, as Augustine saith. 2. In respect of the persons: God tempteth only the good, to make their faith and obedience known: sometimes the weak are tried, that after they have fallen they may repent and be restored: sometimes the strong, that they may be more and more confirmed: But the devil tempteth both good and bad, the good to bring them into evil; the bad that they forsake not evil. 3. The object of good and evil temptations are divers; good temptations are especially seen in outward things, as in poverty, sickness, persecution, and such like: evil temptations are exercised in spiritual and inward evils, as in evil suggestions, ungodly thoughts, stirring to evil desires, and provoking to sin, Perer.

2. Doct. The grave motions of the spirit of God, differ from the furious fancies of those led with an evil spirit.

Vers. 4. THen the third day, &c. We see a manifest difference between the furious and sudden motions of those which are possessed with an evil spirit; such as Saul had, who in his rage all at once, cast a javelin at his son Jonathan to have killed him, 1. Sam. 20.33. and the deliberate actions of those which are guided by the good spirit of God: as here Abraham not suddenly is moved to sacrifice his son, but after three days journey, having thoroughly advised upon it, he obediently yieldeth himself to God's commandment.

3. Doct. The obedience of the will is accepted of God for the deed.

Vers. 12. SEeing for my sake thou hast not spared thine only son. God accepteth the resolute purpose and will of Abraham for the done deed. An obedient will then is accepted before God as the work it self: as the Apostle saith, If first there be a willing mind, God accepteth it according to that a man hath, not according to that he hath not, 2 Cor. 8.12. Muscul.

1. Confut. By faith we are assured of our justification.

Vers. 12. I Know that thou fearest God. It is confessed by our adversaries, that Abraham at this time was certain that he was in the state of grace: but because it is their opinion, that we cannot by faith ordinarily be assured of remission of sins, they have framed divers answers to this place.

1. Thomas Aquinas saith, that this assurance that Abraham had, was a particular experimental knowledge, that in this work he feared God, Thom. 1.2. qu. 112. ar. 3. Cont. Abraham not only in this particular was assured of God's favor, but was undoubtedly persuaded of the promise in general concerning the Messiah: as the Apostle saith, Neither did he doubt of the promise, &c. but was strengthened in the faith, Rom. 4.20. And this is that which our Savior saith, That Abraham desired to see his day, he saw it and rejoiced, John. 8.56. His assurance which he had of salvation in the Messiah, procured unto him this great joy.

2. The same Thomas saith, Abraham illud cognovit per specialem Dei revelationem; That Abraham knew this, that he was in the state of grace by God's special revelation. Contra. This assurance that Abraham had, was not by any particular or extraordinary revelation, but by the proper and ordinary operation of faith: as the Apostle saith, He was strengthened in the faith, Rom. 4.20.

3. Pererius answereth, that this revelation was made to the Patriarchs in the Old Testament, and the Apostles in the new, which were, as it were, the founders of the people of God, 10. dispute. in 22. cap. Gen.

Contra. Saint Paul in the matter of faith maketh no such difference between the Patriarchs and other believers; as he saith, Now it is not written for him only, that it was imputed to him for righteousness▪ but also for us, &c. Rom. 4.23. And the Apostle saith, That a crown of righteousness was not only laid up for him, but unto them also which love his appearing, 2 Tim. 4.8. where the same certainty of the reward is decreed, the like assurance is not denied.

4. Bellarmine answereth, that hence it is evident that all believers are not sure of their justification, seeing Abraham that had served God most faithfully before, yet never till now was assured of his justification, lib. 3. de justif. cap. 11. resp. ad ration. 1.

Contra. It followeth not, Abraham was not always assured, therefore every believer cannot be assured: but it well followeth, that as there was a time when Abraham had not such assurance, so the faithful at all times have not such persuasion, and that we grant. 2. It is untrue that Abraham had not this assurance till now, when he offered up Isaac: for the Apostle showeth, that then he had this assurance, when faith was imputed to him for righteousness, Rom. 4.22, 23. which was before he was circumcised, Gen. 15.6.

5. Bellarmine again answereth, that the Scripture commending the righteousness of Abraham and other Patriarchs, doth rather make us certain and sure of their salvation, than themselves, ibid.

Contra. No man's salvation can be better known to another than to himself: for as the life of the body is more felt where that life is, than of others that see the bodies to live: so saith, which is the life of the soul, as the Scripture saith, The just shall live by faith, is better apprehended of those which have the possession of it, than of such as only behold it.

2. Confut. The promises not merited by Abraham's obedience.

Vers. 16. BEcause thou hast done this thing, &c. From hence Pererius inferreth, that Abraham, Egreg •• illo facto meruisse, Deserved by this worthy act, that such promises were made unto him, and that the Messiah should be borne of his stock, rather than of any other.

Contra. 1. The Apostle doth conclude the contrary, that because faith was imputed to Abraham for righteousness, he was not justified by works, Rom. 4.2, 4. 2. These promises were made to Abraham before he had shown any worthy work: even then, when he was first called out of his Country, Gen 12.2. they then proceeded from God's mercy, not of Abraham's desert or worthiness. 3. The Lord therefore crowneth Abraham's obedience with renewing his promises, to show us, that they which are justified by faith, ought to proceed and go forward in good works, whereby their faith is approved, Muscul.

3. Confut. The assumption of the human nature to the God-head in Christ not merited.

4. BUt to say that Abraham merited, that the Messiah should take flesh of his seed, is not far from blasphemy; for then he should have merited more than Christ himself did, as he was man: seeing that the hypostatical union of the human nature with the God-head in one person, was of grace, not of merit: as Augustine well resolveth, Quod Christus est unigenitus aequalis patri, non est gratia, sed natura; quod autem in unitatem personae unigeniti assumptus est homo, gratia est, non natura: That Christ was the only begotten Son equal to his Father, it was not grace but nature: but in that man's nature was taken to make one person, with the only begotten, it was of grace, and not by nature. But now, if the man Christ deserved not the assumption or taking of the human nature to the God-head, and yet Abraham merited, that his seed should in the Messiah be united to the God-head, it will follow that he merited more than Christ; wherefore that is a sound and Catholic conclusion of Augustine, Neque enim illam susceptionem hominis ulla merita praecesserunt, sed ab illa susceptione merita ejus cuncta caeperunt: before the taking of man's nature there was no merits at all, but all Christ's merits took beginning there.

4. Confut. The Chaldee Paraphrast corrupt.

Vers. 18. IN thy seed, &c. So readeth the Septuagint according to the original, in the singular number, and this reading is approved by the Apostle, Galath. 3.16. Wherefore the Chaldee Paraphrast is found here to be corrupt: which readeth thus in the plural number; In thy sons shall all the people of the earth be blessed.

5. Confut. Many in Scripture taken for all.

ALL the nations of the earth shall be blessed: And Gen. 17.5. the Lord saith, A father of many nations have I made thee: we see then that in the phrase of Scripture sometimes many are taken for all: by this place therefore that cavil of the Pelagians may be answered, who because the Apostle saith, By one man's disobedience many were made sinners, Rom. 5.19. would infer that we became sinners not by original corruption or propagation of sin, but by imitation, for then the Apostle would have said, not many, but all. But the Apostle by many understandeth all, as he affirmeth, verse. 18. That by the offense of one the fault came upon all to condemnation: for they which are all, may truly be said to be many. The like cavil in another question is urged by Catharinus a popish writer, who because it is said in Daniel 12.2. That many of them which sleep in the dust shall awake, some to everlasting life, some to shame: collecteth, that all shall not, but that some, as namely infants dying without baptism, shall neither be in heaven nor hell: But this objection may receive the same answer, that as in the promise made to Abraham many is taken for all: so also is it in this place of the Prophet, as before also is shown the like use in the Apostle.

1. Observ. To bear the death of children patiently.

Vers. 10. ABraham stretching forth his hand, took the knife, &c. Origen from this example of Abraham, that doubted not to offer up his son, persuadeth parents to bear patiently the death of their children, Laetus offer filium Deo, esto sacerdos anima filii tui: Chearfully offer thy son unto God, and be a Priest of his soul. This is nothing (saith he) to Abraham's strength, which bound his son himself, and bent his sword, Hom. 8. in Gen.

2. Observ. Confidence in God's providence.

Vers. 14. IN the mount will the Lord provide, &c. We are taught with the like confidence, when all other means fail, to cast our care upon God, as Abraham did; for whom the Lord provided another sacrifice which he thought not upon, instead of his son Isaac, Calvin. Therefore it is said in the Psalm. 68.20. To the Lord belong the issues of death: he knoweth how to make a way for our deliverance, though we at the first see it not.

3. Observ. God's voice must be obeyed.

Vers. 18. IN thy seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice: Whereupon Ambrose giveth this good note, Et nos ergo audiamus vocem Dei nostri, si volumus apud eum gratiam invenire: Let us therefore hear and obey the voice of God, if we will find grace with him.

QUEST. I. Of the years of Sarah's life, why noted.

Vers. 1. ANd Sarah lived an hundred twenty seven years, &c. 1. The Hebrews note, that the death of Sarah is immediately joined to the birth of Rebecca, according to that saying in Ecclesiastes, The Sun riseth, and the Sun setteth, Mercer. 2. She is the only woman, whose whole age is recorded in Scripture. 3. Because the words are, she lived an hundred years, twenty years, and seven years: some Hebrews note by the dividing of the years, that she was at an hundred years as fair as at twenty, and as chaste as at seven. But this is too curious, seeing that the like phrase is used in setting down Ishmael's years, Gen. 25.17. in whom the like constancy, especially in goodness, appeared not. 4. Isaac was at this time thirty seven year old, being borne in Sarah's ninety year: therefore the Hebrews observe that the letters of the first word vaiihu, do make thirty seven, insinuating thereby, that these were the best days of Sarah's life, after the birth of Isaac, in whom she joyed. 5. But it is not like that Isaac was now thirty s • ven years old, and Sarah died the same time when Isaac was offered up, the Devil representing the manner thereof to Sarah, as the Jews fable, whereupon she took a conceit and died: for whereas Abraham returned from Mount Moriah to Beersheba again, and there dwelled, Gen. 22.19. but now he was removed to Hebron, where Sarah died; there must needs some good space of time come between Isaac's offering up, and Sarah's death, Perer. 6. Whereas the word is put in the plural, the lives of Sarah: we need neither refer it to three lives in man, the vegetative, sensitive, intellectual life, nor to the changes & alterations, wich seemeth to make one life many: but the word is so used according to the phrase of the Hebrew language, Calv.

QUEST. II. The City of Arba, whence so called.

Vers. 2. SArah died in Kiriatharba: Which City Arbah, which signifieth four, was so called; 1. Neither of the four giants, Ahiman, Sheshan, Talmai, Anach, Num. 13.23. for these were long after Abraham's time. 2. Nor yet of the four Patriarchs, Adam, Abraham, Isaac, Jacob, there buried: for neither can it be proved that Adam was there buried, and it was so called before the other were there buried. 3. Neither was it so named of the form and fashion of the City, which should consist of four parts. 4. But the City bare this name of Arbah, the father of Anak, Joshua. 14.14. and 15.13. Mercer.

QUEST. III. Of Hebron, supposed to be the City of John the Baptist.

THe same is Hebron. 1. This City was not so named of Hebron, which came of one of the sons of Caleb, mentioned, 1 Chron. 2.42. for it was so called long before his time. 2. It is probable, that this City Hebron was the place of John Baptists Nativity: for this City did belong to Judah, and was a City of the Priests, 1 Chron. 6.55. it was also situate in the hilly Country, Joshua 14.12. so was the City of John the Baptist, both a City of Judah belonging to the Priests, where Zacharias his father dwelt, and had the situation in the hill Country, Luk. 1.39. 3. This Hebron is said to be in Canaan, as it is taken for the name of the whole Country: for the Canaanites were also one of the seven Nations that inhab • ted that Country: to whom Hebron belonged not, but to the Hittites, Perer. 4. Hebron signifieth a society or conju • ction: for there Abraham and Sarah, • saack, Rebecca, Jacob, Lea, lay buried together as honorable couples: from hence then it seemeth the name was derived, Muscul.

QUEST. IV. Whence Abraham came to mourn for Sarah.

Vers. 2. ABraham came to mourn, &c. 1. Neither is it like that Abraham at this time dwelled in Beersheba, and Sarah in Hebron, and that he came thence hither to bewail S • rah: for Abraham as he bewailed Sarah being dead, so he would not be wanting to her in her life. 2. Neither did Abraham come from burying of his father There, as some think: whom Pererius would have to die two year before: but the truth is, that he was dead 62. years before: for Abraham was now 137. years old, who was borne in the 70. year of Tharehs age, who lived 205. years in all: so Abraham was 75. years old when his father died, Gen. 12.5. to that add 62. so shall we have Abraham's age of 137. 3. Neither doth this coming of Abraham signify only his addressing and preparing of himself to mourn, Mercer. 4. But Abraham cometh from his own tent into Sarah's, to mourn for her, for they had their tents and habitations apart, as it may appear, Gen. 24.67. Iun.

QUEST. V. Wherefore Abraham weepeth over the corps of Sarah.

Vers. 2. TO mourn for Sarah, and to weep for her. 1. As Abraham by his weeping shown his affection, so by his mourning voice he set forth the virtues of Sarah, and bewailed his losses, Perer. 2. He weepeth over the corps, not to provoke himself to weep by the sight thereof, being of late so much lightened with joy for Isaac's deliverance, as some Hebrews think: but according to the use which then was, and after continued among the Jews, which was to weep a certain time at the bodies or graves of the dead, as is evident, John. 11.37.

QUEST. VI. Whether it were lawful for Abraham to buy a place of burial.

Vers. 4. GIve me a possession of burial with you, &c. Here a question is moved, whether it were lawful for Ephron to sell a place of sepulture, or for Abraham to buy it: for answer whereunto, 1. I neither think with Jerome, that Ephron did not well in selling a place of burial for money, and therefore his name is changed from Ephron with vau, to Ephron without vau: but if it were a fault in Ephron to take money, Abraham could not be without fault in urging him to •• ke it: 2. Neither can Abraham be excused, in redeeming by this means his trouble and vexation, as Aquinas thinketh: for we must not do evil that good may come thereof. 3. Neither say we with Lyranus, that Abraham buyeth only the ground, the right of sepulture he buyeth not, but desireth it to be given him: for Abraham desireth it to be given him only for his money, and not otherwise: as it followeth, verse. 9. 4. Nor yet with Thomas Anglicus, that the Sepulture of the Gentiles is no sacred thing, and therefore it cannot be symoniacall to sell it: for it had been notwithstanding symoniacall in Abraham to buy it, that was no Gentile but a believer. 5. Nor yet is Cajetans answer sufficient, that the place of burial was then no sacred thing, there being no positive laws made as yet of that matter, and therefore it was no sin: for sin is not a transgression of human positive laws, but of God's Law. 6. Nor yet say we with Tostatus, that Ephron intended only to make this field a burying place: but as yet none were there buried, and therefore the place was not sacred. 7. But I rather prefer Thomas Aquinas other resolution, that this double cave was not yet consecrate or ordained for sepulture, and therefore Abraham might lawfully buy it, and the other sell it: as it is lawful to buy a piece of ground to build a Church, or make a Churchyard in. 8. Add hereunto, that Abraham would bury his dead apart from the Infidels, that had no hope of the resurrection, Calvin: and that the dead should take possession of that land, which should afterward be given to their living and remaining posterity, Mercer.

QUEST. VII. Abraham why he is called a Prince of God.

Vers. 6. THou art a Prince of God among us. 1. Not that he was a King, or had any authority over them: as the Septuagint read, Thou art a King from God among us. 2. But either he is so called, because he was as God's oracle (the Lord speaking to him by visions and dreams) unto whom they had recourse for counsel in difficult matters, Lyranus. Tostat. 3. Or because according to the Hebrew phrase, excellent things are so named of God, as the mountain of God, a man of God: the wrestlings of God, that is, excellent wrestlings, Gen. 38. Calvin. Perer. 4. Or he is so called a Prince of God, because the Lord prospered him, and made him famous for his virtue and godliness: as Abimelech said, God is with thee in all thou doest, Gen. 21.22. Iun.

QUEST. VIII. Why they did not forbid Abraham a place of burial.

Vers. 6. NOne of us shall forbid thee his sepulcher, &c. 1. Some think, that the Hittites upon some hope which they conceived of the resurrection, were willing that Abraham should bury his dead among them, Lyppoman. but of that there is no certainty out of the text. 2. B • t hence it is gathered, that every family and kindred had a peculiar place of burial for themselves, Mercer. 3. The courtesy of this people is to be noted, that reverenced Abraham for his gifts, whereas even among Christians many times men are envied and hated for their good parts, Muscul.

QUEST. IX. Why it was called a double Cave.

Vers. 9. THe cave of Machpelah, or double cave. It was so called. 1. Not for that in one cave they buried the men, in the other the women. 2. Or because one cave was placed directly over another, Lyranus. 3. Or that one was enclosed in the midst of the other, Hamerus. 4. Or because Adam was buried in one, Eva in another, Thom. Anglic. 5. Neither was it so called double, beccause of the exlency, for that it opened upon Paradise, as the Hebrews. 6. But it hath this name, because it was a spacious cave, having many receptacles and corners, Mercer. 7. So that we need not run here unto allegories, as Gregory by this double cave, understandeth the contemplative and active life, whereby men are buried and sequestered from the vanities of the world, ex Perer.

QUEST. X. Why Ephron setteth a price of 400. sickles.

Vers. 15. THe land is worth four hundred sickles of silver, &c. 1. Ephron speaketh not this in Abraham's ear, nor signifying thereby, that the ground cost him so much, and he could not well sell it under, nor yet is it his meaning, that the ground was worth more to another, but to him, as his friend, he would make no greater price: but Ephron dealeth simply, that so small a price was not to be stood upon between them, Mercer. 2. Abraham received gifts of Pharaoh and Abimelech, and refused them not: but here he would not receive a piece of ground of gift, because it was to remain to him and his posterity. 3. Although Abraham purchased this cave for his money, yet it is true, as Saint Stephen saith, that he had not so much as the breadth of a foot, that is, of God's gift. 4. Whereas some collect, that these four hundred sickles signified the term of four hundred years: which time expired, then the whole Country should fall to Abraham's posterity, it is too curious, Mercer. how much a sickle is valued at, hath been declared before, quaest. 11. in cap. 20.

QUEST. XI. Ephron not faulty in taking Abraham's money.

Vers. 16. ABraham weighed to Ephron the silver, &c. 1. It was the use then to deliver money by weight: and in that it is added, it was currant money among merchants: Ephron did not as R. Isaach imagineth, get some merchant to tell the money, and to refuse that which was not good, but the meaning is, that Abraham paid currant money both for weight and goodness, Mercer. 2. The Hebrews, whom Jerome follow, and the Cabulists, because Ephron is written here without vau, do note, that as something was taken from his name, so his credit was impaired: but this note is not true, for afterward Ephron is expressed with vau, as also it is usual in the Hebrew tongue to have words set down sometime fully, sometime with abbreviation. 3. The like curiosity is in the Cabalists: who observe, that the four letters of Ephrons name, do signify 400. answerable to the sum of money received: for neither did Ephron commit any unlawful thing in selling, nor Abraham in buying.

QUEST. XII. Of the circumstances and manner of contract which Abraham maketh.

Vers. 17. OVer against Mamre. 1. This Mamre and Hebron were all one, as is expressed, verse. 19. from whence not far off was the plain or valley of Mamre, where Abraham dwelt so long time: whence he espied and marked this place as fittest for burial. 2. Here all the circumstances used in bargaining and selling are expressed: as the bounding and confronting of the place, as also the appurtenances, namely the trees. 3. Like as Jeremiah in making a solemn purchase, with writing, sealing, witnesses, and delivery, chap. 32. did thereby show the certainty of the return of the Israelites into that country again: So Abraham by making sure work in this contract, doth profess his hope of obtaining the land of Canaan, as God had promised.

QUEST. XIII. How Moses and Steven reporting this story, may be reconciled.

THere remaineth yet a great question, that whereas Abraham in this chapter is said to have bought a burying place of Ephron the son of Zoar: Stephen reporting the same story saith, that Abraham bought it of the sons of Emor, son of Shechem, Act. 7.15, 16. Now that these places may be the better reconciled, I will set down the words themselves, as they were uttered by Saint Stephen, Act. 7.15, 16. So Jacob went down into Egypt, and he died, and our fathers: and were removed unto Shechem, and put in the Sepulcher which Abraham had bought for money of the sons of Emor, son of Shechem.

Out of these words four principal doubts do arise: first, how it is said, that the fathers were removed into Shechem: whereas the Scripture maketh mention only of the burying of Joseph's bones there, Ios. 24.32. But this doubt is easily removed, for although that special mention be made of Joseph only, both because he was the most honorable of all the Patriarchs, and for that he gave a special charge to his brethren, and took an oath of them for the carrying of his bones out of Egypt, Gen. 50.25. yet it is like, that the rest of the Patriarchs were also removed thither. And S. Jerome witnesseth, that in his time the Sepulchers of the twelve Patriarchs were shown in Shechem, Epist. 101.

The second doubt is, how the Patriarchs are said to be put in the Sepulcher that Abraham bought: hereof there are three solutions. 1. The Syrian Interpreter readeth in the singular number, He was put, and so applieth it only to Jacob : but all the translations are against this reading, which with one consent read in the plural, and they were put, and so is also the original, etethesan, they were placed. 2. Some take it according to the phrase of Scripture, which speaking in the plural, yet meaneth someone: as Matth 26.8. the Disciples are said to have murmured, whereas John imputeth it only to Judas, chap. 12.4. so in this place Jacob is only understood to be buried in that Sepulcher, Perer. But this answer is not sufficient, for if this be understood of Jacob, then the former speech also, that they were translated into Shechem, which is nowhere extant in Scripture, that Jacob was carried thither: and that instance of Judas is nothing like, for though Judas was the beginning of the murmuring, yet some other of the Disciples might consent unto him. 3. Some do understand it jointly of Jacob and the fathers, that part of them were buried in Shechem, part in Abraham's cave in Hebron, Iun. in paral. and some affirm that the twelve Patriarchs were buried in Hebron, though first removed to Shechem, Josephus lib. 2. antiquitat. 4. But it is more probable, that they were buried in Shechem, in that place of ground which not Abraham, but Jacob bought of the sons of Hemor, as shall be seen afterward.

The third doubt is, that Hemor is said to be the son of Shechem, whereas he was Sichems father: 1. Some answer, that Zohar Ephrons father was also called Hemor, and his father Shechem, Lyranus, Cajetan. But this is not like, that where we find an Hemor that was Sichems father in Scripture, we should without warrant devise another Hemor to be Sichems son: and seeing one Ephrons father is mentioned in the story, there was no reason for Stephen to name his grand-father here. 2. Wherefore this doubt is more easily salved thus; that whereas in the original there is neither father nor son expressed, but only thus, Hemor of Shechem, the Scripture will bear it as well to understand father as son: as Luk. 24.10. we read Mary of James, without any other addition, that is, the mother of James, as another Evangelist expoundeth, Mark. 15.40.

The fourth doubt remaineth: because Abraham is said to have bought the Sepulcher of the sons of Hemor, whereas it was Jacob and not Abraham: to this question four answers are made:

1. Some think that Stephen in so long a story might fail in memory, and mistake one name for another, Abraham for Jacob: sic Beda, Eugubinus, Melchior Cano, &c. But this is not like: 1. Because Stephen was full of the holy Ghost, and directed thereby to speak. 2. Though Stephen had slipped, Saint Luke would not have recorded that error. 3. The Jews would have derided Stephen, if he had committed so apparent an oversight. 4. If the least error should be admitted in Scriptures, we should never be at any certainty for our faith.

2. Some others do affirm, that Zohar Ephrons father was also called Emor, and so Abraham bought it of Ephron the son of Zohar or Emor, Lyranus. Cajetan. But this exposition I refused before, both for that no such thing is mentioned in Genesis, from whence this story is alleged: neither any other Hemor of Shechem is read of, but of whom Jacob bought the parcel of ground: as also Abraham bought it of Ephron the son of Zohar, but this text saith, of the sons.

3. Some do join the words thus together, And they were put in the tomb by the sons of Hemor of Shechem, which Abraham bought, and would have this to be the meaning, that the Shechemites translated the Patriarchs from Shechem to Hebron, not vouchsafing them any burial among them. But beside, that there is no evidence of this fact out of the Scripture, it is more like that the Shechemites, abhorring the memory of Simeon and Levi their cruelty, would rather have unburied them, than honored them with their fathers grave and sepulture.

4. Neither yet can I consent, that Abraham through the error of the Writers and pen-men was thrust into the text for Jacob: which is the conjecture of Eugubinus, Lyppoman, Calvin, Beza. 1. Both for that there is no similitude between the names of Abraham and Jacob, and so one not likely to be mistaken for another. 2. As also there can be no Copy shown, that readeth Jacob for Abraham ; neither Greek, Syriac, or Latin. 3. And it is evident that Stephen pointeth at that Sepulcher which Abraham bought, for Iaecob bought not a Sepulcher, but a piece of ground to build an Altar in: and for an hundred lambs, not for silver, for the which Abraham is here said to buy it.

5. Wherefore there remaineth only this way to reconcile these places, which for my part I doubt not but to prefer before the rest: Saint Stephen in this place abridgeth two histories, one of Abraham's buying a Sepulcher, the other of Jacob's purchase of a piece of ground from Hemor: so that his meaning is, that Jacob and the fathers were buried, part in Shechem, part in the Sepulcher in Hebron: these words then of Emor of Shechem must be referred to the first words, They were removed to Shechem, sie histor. Scholast. Iun. parall. the words then coming between, and were put in the Sepulcher which Abraham bought for money, must be read with a parenthesis, and the sense suspended to make a perfect sentence. The like example, where two histories are abridged and joined together, we have Exod. 12.40. The dwelling of the children of Israel while they dwelled in Egypt, was 430. years: in which sum is comprehended not only their dwelling in Egypt, (for so long they were not sojourners there) but in Canaan, in a land not theirs: and yet the one is named, the other understood: so then as the saying is true, In sensu diviso, non composito, dividing the sense and sentence concerning their abode both in Egypt and Canaan: in like manner, in this place the sentence must be divided, and part referred to Abraham's purchase, part to Jacob's.

1. Doct. Lawfull to weep for the dead, so it be done in measure.

Vers. 2. ABraham came to mourn for Sarah, and to weep for her. It is lawful then to mourn and lament for the dead, so it be done in measure and moderately. Man is not as a stock or a stone, to be without all natural passions or affections. We see that our Savior himself also wept going to Lazarus grave, which they interpreted to proceed from his love, John. 11.35. Saint Paul forbiddeth not to sorrow at all, but not as men without hope, 1 Thes. 4.13. Wherefore that saying of Solon, Mors mea ne careat lachrymis, &c. Let not my death want tears, so it be done temperately, is to be preferred before that of Ennius, Nemo me lachrymis decoret, &c. Let no man weep for me, Perer.

2. Doct. Our mourning for the dead must be in measure.

Vers. 3. ABraham rose up from the sight of the corps, &c. Lest that he might be overcome of grief, he removeth the object thereof: which teacheth us that we should keep a measure in our grief: not to mourn as the heathen do, that have no hope of the resurrection: or as those passionate women, which wept for their children and would not be comforted, Matth. 1.16. It is well observed, that the Egyptians mourned for Jacob seventy days, Joseph but seven days, Gen. 50.3.10. to show a difference between the excessive grief of men that have no hope, and the moderate sorrow of the faithful.

1. Confut. Against prayer and sacrifice for the dead.

ABraham rose up from the sight of the corps. The Latin text readeth, ab officio funeris, from the funeral office or duty: by which Pererius would prove, that the Patriarchs used to fast and pray, and offer sacrifice for the dead, in cap. 23. Gen. Num. 12. which is a corrupt doctrine, grounded upon a corrupt text: for the original maketh no mention of any office, but only that Abraham rose up from the sight of the corps: and the text saith not he came to fast or pray, but to mourn for Sarah.

2. Confut. Against Purgatory.

AGaine Bellarmine saith, Contineri implicit mentionem purgatorii; That the mention of Purgatory is here implied: and that for this cause only Jacob and Joseph desired that their bones might be removed into the land of promise, because they knew that their sacrifice should be offered for the dead, de Purgat. lib. 1. cap. 11.

Contra. 1. And is not this now a goodly argument? Abraham rose up from the sight of the corps, Ergo, Sarah was in purgatory. 2. If the fathers went to purgatory, then the bosom of Abraham, a place of rest and comfort, Luk 16.25. must be purgatory, for thither the fathers went. 3. What a bold assertion is this, to say that the fathers for that cause desired to be buried in the land of promise: when as the Scripture directly showeth this to have been the cause, the profession of their faith and hope, that the land of promise should be given them, as Joseph saith, God will surely visit you, and you shall carry my bones hence, Gen. 50.25.

1. Observ. Against ambitious desire of honor.

Vers. 6. THou art a Prince of God among us, &c. Abraham had said before of himself, I am a stranger, and a foreigner among you: the more Abraham humbleth himself, the more he is exalted of them: Thus honor fleeth away from them that hunt after it, and it is cast upon them that seek it not, as the shadow followeth the body: so here it falleth out to Abraham, according to the saying in the Proverbs, It is better that it be said unto thee, come up hither, than to be put lower in the presence of the Prince, Prov. 25.7. for Abraham in humbling himself, is more honored before the Prince of the people here.

2. Observ. Wisdom and circumspection to be used in contracts.

Vers. 17. IN the sight of the Hittites: The field is made sure to Abraham in the sight of many witnesses: Abraham provideth for his security and quietnsse afterward, that this purchase might be sure to him and his without question: whereby we learn, that it is lawful for the faithful wisely to provide and foresee for themselves, and to be wary and circumspect in all their doings, Muscul. according to that saying of our Savior, To be wise as Serpents, and innocent as Doves, Matth. 10.16.

QUEST. I. Why Abraham is said to be old.

Vers. 1. NOw Abraham was old. 1. Neither is the conjecture of some Hebrews to be received, that think because Abraham was said to be old at an hundred years, Gen. 18.11. that even then Abraham gave this charge to his servant, to provide Isaac a wife, but he deferred the execution of it till now, when Isaac was of ripe years: for it is evident, verse. 10. that the execution of this charge followed immediately upon the giving thereof, Mercer. 2. Neither need we with Rupertus, to make an allegory of Abraham's old age: that he is said to be old, perfection fidei, in the perfection of faith: but he is called old, and the first so named in Scripture, not in respect of those long lived Patriarchs, but in comparison of that age wherein he lived. 3. Abraham was now 140. years old, not 137. as Lyppoman conjectureth: for Isaac was now 40. years old when he married Rebecca, Gen. 25.20. who was borne when Abraham was in his hundred year, Perer.

QUEST. II. Wherein Abraham was so exceedingly blessed.

THe Lord had blessed Abraham in all things, &c. The word is bacol: which some of the Hebrews dream to have been Abraham's daughter: but this is great boldness to affirm that which the Scripture is silent in: and if Abraham had received a daughter by Sarah, as well as a son, he would have been no less careful to have bestowed her in marriage, than he was for Isaac, Mercer. 2. Abraham was principally blessed in four things, in his old age, verse. 1. in his great substance, verse. 35. in his issue, verse. 16. and in the victory of his enemies, Perer.

QUEST. III. Why Abraham sendeth his servant, and who his servant was.

Vers. 2. ABraham said to the eldest servant of his house, &c. 1. This servant is thought to be Eliezar of Damascus, which had the government of his house, of whom mention was made before, chap. 15. 2. Who is thought, being now very old, to have come with Abraham into the land of Canaan 65. years before, and to have known all Abraham's kind • ed, Cajetan. 3. Abraham sendeth not Isaac ▪ who then of 40. years, might be judged as one of 25. now, lest the Canaanites might have abused his flexible youth, and therefore he committeth this business to his grave and prudent servant.

QUEST. IV. Of the putting the hand under the thigh.

Vers. 2. PVt now thy hand under my thigh. 1. This was neither the general custom of those times, as Chrysostom thinketh, for neither Abimelech with Abraham, Gen. 20. nor afterwards with Isaac, Gen. 26. and Laban with Jacob making a covenant, Gen. 32. and one swearing to another, do use this ceremony, which showeth it to have been no general custom. 2. Neither was this custom derived from the Indians, as Ibn Ezra, who in honor of Bacchus, who is fabled to have come forth of Jupiter's thigh; and for reverence unto the instruments of generation, which they worshipped under the name of Priapus, did use in taking of an oath, to put their hand under the thigh: for neither Abraham would have imitated such an idolatrous usage, and Dionysius called Bacchus, is found to have been long after Abraham, in the time of Joshua. 3. Neither is it sufficient to say, that this manner was used to signify the firmness of an oath, because the thighs are as the pillars of the body, Oleaster: for the strength of man as well consisteth in his arms and legs. 4. Nor yet was this a token of subjection only and superiority: for Joseph a Prince in Egypt, putteth his hand under his fathers thigh, Gen. 47.29. 5. But either we must say with Jerome, that this usage was retained for the honor of circumcision, which was performed in the parts next adjoining. 6. Or with