Commentary on Genesis and Exodus, Commentary · Chapter 14

Commentary on Genesis and Exodus · Commentary · Chapter 14

p. 132CHAP. XIV.

1. The parts and contents.

THis Chapter hath two parts. In the first is set forth the overthrow of Sodome, and taking of Lot prisoner. In the second, the victory of Abraham

In the first are expressed. 1. Betweene whom the battell was vers. 1.2. 2. The occasion, vers. 4. 3. The order: first they fight against the lands of the gyants, vers. 5.6. then against the five Kings of the Plaine, vers. 8. 4. The successe of the battell, the Kings are discomfited, vers. 10. their substance carried away, vers. 11. Lot taken prisoner, vers. 13.

In the second: 1. There is the battell of Abraham, his preparation, vers. 13. the order of it, vers. 14. the successe, vers. 15. 2. Abrahams triumph described by the persons that met him, and by Abraham p. 133behaviour: the persons that came to meet him were two King… ▪ Melchisedeck that blessed God, and blessed Abraham, vers. 19, 20. and comforted him with bread and wine, vers. 18. the King of Sodome, that would onelyonly have rewarded Abraham temporally with the goods that he had received, vers. 21. In Abrahams behaviour is set forth his godlinesse toward Melchisedeck, in paying tithe of all in token of his thankfulnesse▪ vers. 20. toward the King of Sodome his wisdome, in refusing to be made rich by him, vers. 22, 23. his justice, in not depriving his confederates of their right, vers. 24.

2. The divers readings or translations.

v. 1. King of Babel. C. of Shinar. c…t.Ch. in…erpre. H. c…. S. al…. H. S. c. S.c. S.H. ap. f. er.

v. 1. Ari…. King of P…ntus. H. King of Ellasar. c…t.

In the reigne of A…aphel. S. time or dayes cat.

v. 2. Balla. S. Basa. H. Bersha. cat. King of Sodome.

Sen…ar King of Ada…. S. Se…a…. cat.

v. 3. In the salt valley. S. w…ddie valley. A field valley. C. valley of Siddim. T.B.G.P. shidd…m, tilled fields: the like difference is, vers. 8, 10.

v. 5. Gyants. C.S.B. Rephaim. T.G.H.P. Gen. 15.20.S. C. ap. f. p. T.G.r. S.C. ap. f. pr. T.B.r.

the strong nations with them. S. the Zuz…ms with them. H. the strong men.

in H…m. Ch. the Zuz…ms in Haem. T.B.G.P. z…z, a post.

in Save the City S. S…riath…m. C.P.G.H. plaine of C…r…athaim. T. B. shav…h: to be made plaine.

v. 17. Shaveh is taken for a proper name.

v. 6. unto the Tere…i…th or Turpentine tree of Paran. S. the Plaine of Paran. c…t. heb. …el. a Plaine.S.p f. ap. S.H. ap. f. pr.

v. 7. to the fountaine of judgement. S. to the Plaine of the division of judgement. C. to the fountaine Misphat. H. En Misphat. T.B.G.P.

s…e all the Princes. S. smote or destroyed all the Countrey. c…t.S. alt. C. alt. S. sim…l. e…e. S. ap f. pr. S.H. al.

Engad…. C. Haz…z…. th…ma…. cat.

v. 11. tooke all their horse. S. substance. cat. rec…h. substance, rec…sh, horse.

v. 13. Abraham pe…a…e, the passenger. S. the hebrew. ca. g…e…er, to passe over.

v. 14. he numbred. S.H. brought forth. G. armed. T.B.P. heb. caused.

to draw a weapon, rich: to draw or …sheath a weapon.

his homeborne. S. exercised. H. well instructed. T.B. brought up G. his boyes or servants. C. heb. cha…ich,diff. ver. a youth well instructed.

v. 15. he fell upon them. S. divided himselfe. cat. chalach, to divide.S. c…. S. ad. S.C. ad.

v. 17. the King of Sodome and the King of Gomorrhe. S. King of Sodome. cat.

this is the field of Melchisedeck. S. the place of refreshing for the King. C. the Kings valley. cat.

18. Melchisedeck King of Ierusalem. C. King of Salem. cat.

for he was a Priest. H. but he was. C. and he was. B.G.P. as he was.H. al. T.B. Gr. S.H.c. T.

v. 19. which created heaven and earth. S. H. possessor of heaven and earth. cha… to possesse.

v. 20. which hath delivered thine enemies into thy hand. c…t. who protecting thee thine enemies are in thy hand. H. heb. ziggen of magan, to deliver, not of ganan, to defend with a shield.

v. 20. gave him one of the tenth out of all. C. the tenth of all c…t.C. e…r. S.H.c.

v. 21. give me the men, take the horse to thy selfe. S. give me the soules, and take the rest. H. give me the soules, and take the go…d…, &c. c…t.

v. 22. I wil extend my hand. S. I doe lift up my hand. H. I doe lift up my hand in prayer.mu… temp. T. inter. C. I have s…r…e lifting up my hand. T. I have l…ft up my hand. cat. sic hebr.

v. 23. Fr… a threed to a … l…chet. S. C. P. heb. to the string of the … ad corrigiam …alig…. H. either a threed … le…chet. cat.

3. The explanation of doubtfull questions.

QVEST. I. Of what Countrey these foure Kings were that fought against Sodome.

Vers. 1. THese Kings here named, were neither Armenians, as E…p…le…us in Eusebius, which was a Countrey too remote from Sodome. 2. Nor yet Persians, which was the opinion of one Di…orus T…rse…s. for as yet the Persians had no dominion▪ but were in subjection to others. 3. Neither is Merca… reason good, that these were not under the Assyrians, because they are called Kings: for the King of Assur had other Kings under him: as he saith, Are not my Princes altogether Kings, Isay 10.8. as the Romans had divers Kings tributary to them. 4. But Iosephus opinion is more probable: that the Assyrians at this time were the chiefe commanders, and that these fo…re were the captaines of the King of Assurs armies. And this may appeare, because the five Kings of the valley, had beene subjects twelve yeares, vers. 4. but in those dayes all the East Countries were in subjection to the King of Assur. 5. The Hebrewes by these foure, understand the foure Monarchies: by Se…na…r, the Monarchie of the Chaldeans: by Ellasar the Persians: by Elam the Grecians: by the Nations the Romans: that as these foure did fight against Canaan▪ … were overcome of Abraham; so the foure Monarchs should afflict Israel, but at the last should be subdued by their Messiah, whom they imagine shall be a temporall King: where in they are in error and blinded to this day. 6. Some make an allegory of this story, understanding by the foure Kings, the foure p. 144affections, by the five Kings of Canaan▪ the five senses subject to the affections, which shall be freed by Christ: but it is not fit thus to convert historicall narrations, into allegoricall collections, ex Mercer.

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

Vers. 1. AMraphel. This could not be Nimrod, as Lyranus and Tostatus thinke, for if Nimrod were Belus, Amraphel not Nimrod.the father of Ninus, he was dead above an hundred yeares before: for Abraham is held by Eusebius and others, to have beene borne in the 43. yeare of Ninus reigne, who reigned 89. yeares longer, and Abraham was now about 80. yeare old. It is more like that this Amraphel was Ninus the sonne of Semiramis, that reigned after her: Semiramis reigned 42. yeares after Ninus, and Ninias after her 38. yeares: so that Abrahams fourescore yeare fell out in the 28. of Ninus reigne, Perer.

Arioch King of Ellasar.Arioch could not be King of Pontus, being a Countrey so farre distant, as Hierome readeth, and toward the West: nor yet of Hellespontus, as Tostatus: but this Ellasar was a part of the Province Susiane, belonging to Assiria: there is mention made also of one Arioch King of the Elameans, Iudith 1.6. but that was Dejoces King of the Medes: sic Iunius.

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

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

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

Vers. 3. These joyned together in the vale of Siddim. 1. That it was a salt Valley, as the Septuagint read, it is like, because it was full of pits of brimstone, vers. 10. also it is probable, that it was full of tilled and field grounds, as the Chalde translateth, and the word Siddim signifieth: it was not then a desart and untilled valley, as Eugubinus readeth: neither yet full of wood, as the vulgar Latine hath: for then it had beene an unfit place for them to joyne battell in. 2. That which was the Vale of Siddim, is now the salt Sea, called the dead Sea, or Lake. Asphaltite, of the store of brimstone: which Lake was not there before the destruction of Sodome and Gomorrha, as Cajetane and Oleaster thinke, but caused by the overthrow of those Cities. For though it be a great Lake, 1680. furlongs in length, and 150. in breadth, as Iosephus writeth, yet considering the extraordinary worke of God, in the destruction of those Cities, it might be gathered together, and partly breake out of the earth by Gods speciall worke, to be a perpetuall monument of Gods judgements upon those wicked Cities, Perer.

QUEST. IV. Of the Rephaims.

Vers. 5. SMote the Rephaims, &c. 1. Moses maketh mention of the overthrow of those Gyants, that Gods power might be knowne, in giving victory to Abrahams small company against them, that were too strong for Gyants, Chrysostome. 2. Raphaim is sometime taken for strong men, such as Gyants are, as Deut. 2.20. the Zanzummims are said to be Rephaim, Gyants: but here they are taken for a certaine people of the Canaanites, as appeareth, Gen. 15.20. which might be so called of the Gyant Harephah, 1 Chron. 20 4.

Ashtaroth Carnaim.3. Ashtaroth Carnaim. 1. It is also called Ashtaroth simply without any addition, Iosu. 13.31. 2. Carnaim signifieth, having two hornes: wherein Nehumannus is deceived, that thought Ashtaroth to be an hill with two tops: for Eusebius testifieth, that there was a City not farre from Sodome, called Carnea. 3. Ashtaroth, Augustine saith, in the Punick language signifieth Iunones, the goddesse Iuno: some thinke that it came of Astarte, which was the name of Venus. Cicer. lib. 3. de Natur. Deo…. Perer. ex Musc. but it is most like to come of Ashterah, the Idoll of the Sidonians, which was made like a sheepe.

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

Hier. de loc. Hebraic. Sh…veh.5. Shaveh: Hierome saith there was a City of that name, not farre from the Countrey of the Sodomites, and Mercerus taketh it to be the name of a City here: but seeing another City is named with it, Kiriathaim, which was also called Kiriath Baal, and Kiriath Jarim, the City of woods: it is more probable, as Iunius, Tostatus, Oleaster, read, that Saveh rather signifieth the Plaine of Kiriathaim: for to joyne two Cities together, being much distant, hath no great shew of reason.

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

QVEST. V. Of the Plaine of Paran.

7. THe Plaine of Paran, &c. This was the name both of a City, and of that great vast desart, Iun. wherein the children of Israel sojourned thirty eight yeares, being of eleven dayes journey to passe thorow: barren, without water, neither inhabited of man or beast, and full of rocks, and covered with deepe sand, Perer.

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

p. 135QVEST. V. Kadesh Barnea, whether the same with Kadesh where Moses murmured.

KAdesh: This is that place, which is famous for Miriam, Moses sisters buriall there, Num. 20.1. whose monument Hierome saith, remained till his time: it was in the utmost borders of Edom,Kadesh. ibid. vers. 16. supposed to be the same with Kadesh Barne, Perer. Afterwards it was called Rechem, as Onkeles the Chalde Paraphrast readeth, Num. 13.27. Iunius. Great question there is among the Hebrewes, whether Kadesh Barnea, mentioned, Deut. 1.2. were the same with that Kadesh where Miriam died, Num. 20.1. Ramban thinketh that there were two places of that name: Kadesh Barnea was in the wildernesse of Paran, from whence the spies were sent, Num. 13.26. the other Kadesh was in the wildernesse of Sin, Num. 33.36. But Rasi, and Elias Orientall, take them to be all one, and make the desart of Sin to bee part of the great vast wildernesse of Paran: to the first subscribeth Mercerus, to the other seemeth Iunius to incline; the latter I thinke more probable: for the Kadesh where Miriam was buried, and Moses murmured, was in the confines of Edom, Num. 20.16. so also Kadesh Barnea was not farre from Mount Seir, Deut. 1.12. which was in the Countrey of Edom. And in this place Kadesh is the same with En Misphat, so called, not because of the judgement of the Kings in that place, as Mercerus conjectureth: but of the judging of the Israelites, because there they murmured: this Kadesh is here described not to be farre from Mount Seir, and the Plaine of Pharan.

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

Hazezon Tamer: the City of Palmes, for so tamar signifieth, which was named afterward En gaddi▪ Hierom, Iunius.Hazezon.

QVEST. VI. How the King of Sodome and Gomorrhe fell into the slimie pits.

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

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

Vers. 13. THen came one that had escaped, &c. 1. The Jewes doe but trifle, in saying that this was Og King of Bashan that escaped, when the Amorites were slaine. 2. Neither is it evident, whether this messenger were a godly and faithfull man, Calvin. 3. It is like he might be some of Lots domesticall servants, or one that was acquainted with Abraham and Lots kindred, because he onelyonly reported the newes concerning Lot, Muscul. 4. Some Hebrewes thinke, that the enemies which had taken Lot, sent this messenger of purpose, that Abraham also comming to rescue Lot, might bee taken, but that is unlike.

QVEST. VIII. Whence Abraham was called the Hebrew.

TO Abraham the Hebrew. 1. The Hebrewes were not so called of Abraham, …s Artapanus thinketh in Eusebius: for how could Abraham give a name to himselfe: and Abraham beginneth with Aleph,Euseb. lib. 9. de prepar. Evang. cap. ulti. hom. 35. in Gen. Hebrew with Aain.

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

3. But the Hebrewes were so called of Heber: of which opinion are Hierom, Iosephus, Eusebius, Augustine, with others: the reasons thereof are these. 1. If Hebrew came of Haber rather than Heber, Lib. 16. de Civit. Dei, cap. 3.the word should have beene Habrew, rather than Hebrew. 2. The Hebrewes doe end their names of Nations and kindreds in Jod, as Iuhudi, Amaleci…: therefore this name Hibri, which signifieth an Hebrew, is most like to be derived of the proper name Heber, sic Eugubinus. 3. But Augvstines reason is best, who thinketh that Sem is said to be the father of all the sonnes of Heber. Gen. 10.21. because the elect people of the Hebrewes c…me of him. 4. This also may be added, that seeing the Hebrew language was named of Heber, because it was preserved in his family, when other tongues were divided, that from thence also the Nation should be so called.

4. But where it is objected, that many nations beside came of Heber, that are not called Hebrewes: they only kept the name of Heber, that continued in Hebers faith: and though Abraham be not called Hebrew before he came over the river into Palestina, so neither is he called so immediately upon his passage, p. 136and the reason hereof may be, because till Abraham was called, the Sripture maketh no mention of his former acts, Perer.

QVEST. IX. Of Abrahams confederacie with men of a divers faith.

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

QUEST. X. By what authority Abraham waged battell.

Vers. 14. WHen Abraham heard that his brother was taken, &c. The question is, by what authority Abraham addresseth him to battell. 1. Neither was the authority of Ma…re Escol and Aver, Lords of the Ammorites, sufficient, for they were all subjects to the King of Elam, vers. 4. Neither did the King of Elam take unjust warre in hand, as some thinke, for he came to suppresse rebels, vers. 4. 3. But wheras there are three things required to make just warre, a good cause, a good affection in following it, and lawfull authority: Abraham had all these: his cause was good, to redeeme his brother L…t, whom the enemie had unlawfully taken captive, being a stranger, and not accessary to the Sodomites rebellion: thus the Wise man saith, Wilt thou not preserve those that are laid to be slaine? Prov. 24.11. Againe, Abrahams affection was good,3. Conditions required in lawfull warre. he sought not to make himselfe rich, neither did he seeke himselfe in this businesse, vers. 22. but the glory of God: his authority was also from God, as Melchisedeck saith, That God delivered his enemies into his hand, vers. 20. And Abraham was now in right, though not in possession, the King and Lord of this Countrey; whereof the Lord would aforehand give some testimonie, as Moses by slaying the Egyptian did manifest his calling, Exod. 2. Muscul. 4. And whereas he recovered not onelyonly Lot, but the rest of the Sodomites: this also was done by the Lords direction, because he had reserved them to a greater punishment, Muscul. but these particular actions are not to be drawne into example, but must be discerned from the generall duties of Christians.

QUEST. XI. Of the City Dan.

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

QUEST. XII. What number Abraham taketh with him.

Vers. 15. HE and his servants divided themselves, &c. 1. Abraham armeth his owne servants, and such as were borne in his house, which would be more trusty and faithfull to him, Eugubin. 2. He taketh 318. persons, which were not the chiefe captaines onelyonly, and under them a great number of Souldiers beside, as Iosephus, but these were the whole number which he tooke with him, yet were they not all his house: for there were women, and children, and aged persons beside. 3. Rupertus allusion here to the 318. fathers in the councell of Nice assembled against Arrius is farre fetcht: and his application of the Greek numerall letters T.I.H. the first to betoken the Crosse, the other two the name Iesu, is also impertinent,Superstitious collections for the signe of the Crosse. seeing Moses did write in Hebrew, not in Greeke. 4. The Hebrewes conceit also is vaine, that Abraham had none but Eleazar his servant with him, the letters of whose name make 318.

QUEST. XIII. Abrahams policie in battell.

Vers. 15. DIvided themselves by night. 1. Abraham, who was before in Egypt so timorous, that fearing to be killed, he desired his wife to dissemble her selfe, yet now is so emboldned that he dare with a small company set upon foure Kings: so that Abraham might here say with David, that God did p. 137teach his fingers to fight, Psal. 144.1. Calvin. 2. Abraham againe sheweth here the practice of that saying of the Wise man, by counsell make warre, Prov. 20.18. for he both divideth his company, and setteth upon them in the night: so did Gideon, Iud. 7.16. and Iosua 10 9. so David came upon Saul in the night: 1 Sam. 26.11. Muscul. 3. He taketh his owne servants, and the servants of his confederates, Iunius: and overtaketh the enemie the fifth night and surpriseth them, being weary of their journey, secure, unarmed, and like enough also drunken, Iosephus.

QUEST. XIV. Of Hoba.

Vers. 15. HOba: It was the proper name of a place, not an Epithite given to Dan, Lib. 1. Antiquit.as R. Salomon thinketh; (it signifieth culpa, a fault; because Dan afterward was faulty in idolatrous worship) for here this Choba is described to be on the left hand of Damascus. 2. Hierome saith that this Choba in his time was a village, where certaine Hebrewes dwelt of the heresie of Ebion, which retaine all the precepts of the law. 3. But it is most like to be Opoton in Phenicia: Iunius, and so some Latine texts for Choba read Phenice.

QVEST. XV. Of the Valley of Sheveth.

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

QVEST. XVI. Who Melchisedeck was.

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

2. Some thinke that this Melchisedeck was the Holy Ghost; which opinion is defended by the Author of the questions of the old and new Testament, cha. 109. which goe under Augustines name, but it is none of Augustines worke: for he numbreth the Melchsedechians among the Heretikes,Melchisedeck not the holy Ghost. heres. 34. and it is an erronious opinion. 1. For this Melchisedeck is said to be a Priest to the most high God, but every Priest is taken from among men, Heb. 5.1. 2. If the Holy Ghost was a Priest unto God, he therein should be inferiour unto God, and so not God; for in the God-head there is equality. 3. Neither did the Holy Ghost ever descend from heaven to be incarnate, but onelyonly the sonne of God, Ioh. 3.13. 4. And whereas the Apostle saith, that Melchisedeck was without father or mother, and without beginning of dayes, or end of life, Heb. 7.3. whence they would enforce that Melchesedeck was not a mortall man, but of an immortall nature; the Apostle hath there relation onelyonly to the story in this place; Melchisedeck is not set forth in story by his kindred, his birth and death; he had both father and mother, was borne, and died, but there is no mention made of it, and so Hierome expoundeth that word used by the Apostle, foreign, genealogie is not expressed or mentioned.

3. A third opinion there is, that Melchisedeck was a King of Canaan, and not of Abrahams line; of which opinion were Irenaeus, Eusebius, Caesarion, Apollinarius, Eustathius, as Hierome testifieth,Melchisedeck not a Canaanite. and among the new Writers, Calvin, Iunius, Musculus, Mercerus, Pererius, with others. 1. Pererius urgeth that place, Heb. 7.6. He whose kindred is not counted among them; which proveth not that Melchisedeck simply was not of Abrahams kindred, but that it was not so expressed in story; foreign, as Epiphanius saith; so that foreign, not rehearsed in genealogie, here used by the Apostle, is the same that foreign, without kindred, vers. 3. 2. And seeing Canaan was under Gods curse, and Sem had the chiefe blessing, how it is like that one of Canaan should blesse Abraham of Sem. 3. And the Apostle concludeth, that Melchisedeck was greater than Abraham, because he blessed him; but none of the Canaanites, which were the cursed seed, could be greater than Abraham the father of the faithfull, of blessed Sem. 4. The fourth opinion of the rest most probable, is, that this Melchisedeck was Sem; which opinion is strengthned with many arguments.Sem proved Melchisedeck.

1. Sem onelyonly of all men living, was greater than Abraham; as Syracides saith; Sem and Seth were in great honour among the children of men: 49.16. though Arphaxad, Selah, and Heber, yet lived, yet Sem was the most honourable, in respect of his yeares, his knowledge, who saw the old world, his prerogative, in Noahs blessing: and whereas Abrahams predecessors were Idolaters, none of Sems progenitors are noted that way, therefore seeing Melchisedeck was greater than Abraham, and none then living was greater than Sem, he is most like to be the Melchisedeck.

2. That was the place of Sems dwelling, whence in time Iapheths sonnes should learne to dwell in the Tabernacle of God: so reasoneth Midras: but from Sion came forth the law, and word from Jerusalem,Alleaged in the treatise of Melchisedeck. Isay 2.3. at Salem therefore were the tents of Sem.

p. 1383. Hierome alleageth this reason used by some, that Melchisedeck brought forth bread and wine to Abraham for his repast: seeing he owed this duty to his grand-childe, Evagr. tom. 4.

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

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

6. Melchisedeck is interpreted a King of righteousnesse: this Melchisedeck had the knowledge of the true justice and righteousnesse by faith in Christ: but in all the Scripture shall we read of none called to the faith, but men acquainted with Abrahams house, with himselfe, or Isaacks line, or the children of the East, the sonnes of Keturah in the booke of Iob.

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

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

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

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

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

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

1. First, it is objected, that this Countrey was possessed by the Canaanites, and it is not like, that Sem would returne out of the East into Judea,Objections proving Sem not to be … Melchisedeck, answered. Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East, Gen. 10.30. but of Sems dwelling there is no expresse mention. 2. Iarchi and Epiphanius in Anchorato are of opinion, that many of Sems posterity that had not their tongues altered, kept about Jerusalem, though they were thence expelled afterward by the Canaanites. 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites, for encroaching upon Sems possessions, treat. Melchis.

2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam, which must needs be of Sem: how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children? Answ. Sem being a Prophet, and knowing that Abraham was appointed of God to be the father of the faithfull people, preferreth him, being not onelyonly of his carnall kindred, but heire of his faith, before the rest of his kindred that were degenerate.

Sem not dead before Melchisedeck met Abraham.3. Ob. Epiphanius proveth that Sem could not be Melchisedeck, because he was long dead before Melchisedeck met Abraham, who was then 80. yeare old: for saith he, by one Chronicle there are from Sems birth to Abrahams 80. yeare, accounted yeares 1130. by another 629. yeares; but Sem lived onelyonly 600. yeare.

Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint, who doe adde divers hundred yeares to the ages of the fathers after the floud: as is shewed before, quaest. 17. in chap. 11. 2. Neither was Sem after the second computation at that time, 629. yeares old, but onelyonly 529. so that he lived after this time 70. yeares: and as a learned man well conjectureth, it might well bee that in the Greeke copie, which Epiphanius followeth, χ, chi, which standeth for 600. was put for φ, phi, which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth, and to have preferred the originall before the Greeke ttanslations.

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

5. Ob. If Sem had beene Melchisedeck, it is like that Abraham comming into Canaan, would first have sought out his great grand-father, and joyned himselfe unto him: neither would S. Paul have omitted it, entreating of purpose of Melchisedeck, Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of p. 139Bethel to Sem: his words are these; Now when Abraham was brought out of Babel to Sem, what a goodly College had Sem, &c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem, or that he was Melchisedeck, that the comparison might be more fit betweene Melchisedeck and Christ: in that he is set downe without father, without mother, without genealogie, Heb. 7.3. as the Prophet saith of Christ, who shall declare his generation? Psal. 51.8. 3. For matter of fact,Negative arguments from the Scripture in matter of doctrine goo… ▪ it is no good argument to conclude negatively out of Scripture: for as many things were done by Christ, not expressed in Scripture, Ioh. 20.30. so also by Abraham and the rest of the Patriarks: but for a point of faith and doctrine, the argument holdeth well, there is no such thing taught in Scripture, therefore wee are not to beleeve it.

Ob. Melchisedeck is said to be without father and mother, because they are not mentioned in Scripture: but it is knowne who Sems father was, and mention likewise made of his birth and beginning of dayes.

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

7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares, and lived a virgin: but Sem had a wife which was in the Arke with him. Answ. Of the same opinion also is Ignatius, Epist. ad Philadel. that Melchisedeck was a perpetuall virgin: but this being a bare conjecture, may more easily bee denied than proved.

Ob. Iosephus and Philo, men thorowly acquainted with the antiquities of the Hebrewes, where they make mention of Melchisedeck, bring him in as a stranger from the kindred of Abraham, Perer.

Answ. For these two, there are alleaged two and twenty Rabbines, and principall writers among the Jewes, as Aben Ezra, Baal Hatturim, Levi Ben Gerson, David Kimchi, with others,Treatise of Melchisedeck in fine. that make up that number, which all with one consent, hold Sem to be Melchisedeck.

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

QVEST. XVII. Salem proved to be Ierusalem.

KIng of Shalem, Hierome, (to whom also subscribeth Mercerus) thinketh that this Shalem was not Jerusalem, but another towne in the region of Sichem, which he would prove by foure arguments.

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

2. Hierome saith, that there was a towne neare to Scythopolis, called Salem in his time, where the ruines of Melchisedecks pallace were to be seene. Answ. But whence shall it be knowne that Melchisedecks pallace sometime stood in that place: this is warranted onelyonly by an uncertaine report: neither is it like that Melchisedeck being a King of one small City, did build himselfe such a sumptuous and great Pallace, whose foundation should continue so long, above two thousand yeares.

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

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

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

Wherefore I preferre rather the opinion of Iosephus, that this Salem was the same City which was called afterward Jerusalem: for these reasons.Ioseph. lib. 1· antiquit.

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

p. 1402. This is evident, Psal. 76.2. In Shalem is his Tabernacle, his dwelling in Sion: Sion then and Shalem were both in one place.Moses ben▪ Maimon. lib 6.

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

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

QVEST. XVIII. How Abraham is blessed of Melchisedeck.

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

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

3. Abraham is blessed, and God is blessed: but God is blessed Benedictione laudis, with the blessing of praise, Abraham Benedictione opitulationis, with the blessing of Gods helpe or assistance, Cajetane.

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

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

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

QVEST. XIX. How Abraham payed tithes.

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

Neither is the opinion of Cajetane to be allowed, that Abraham gave not the just tenth part, as afterward was appointed by the Law, but a certaine portion in the name of the tenth: for the Apostle sheweth that Abraham paid tithes properly, and Levi in Abraham was tithed, as the Levites received tithes afterwards, Heb. 7.5▪ 6. 4. Whereas Levi is said to pay tithes in Abraham, being yet in his loynes, and thereby proveth the Priesthood of Melchisedeck to be greater, than of Levi, that is so said, because the Priesthood went then by carnall generation,How Christ … in Abra…s lo…nes. August. 1….…. de Ge…es. ad …ter. cap. 20. not by spirituall election, as now under the Gospell. 5. And though Christ were also in Abrahams loynes, secundum substantiam corporalem, in respect of his corporall substance, yet he was not there, secundum rationem conceptionis, in regard of the manner of his conception, because he was conceived by the holy Ghost. But Levi was in Abrahams loynes both wayes: and therefore the argument for superiority in Melchisedeck, concludeth well against Levi, but not against Christ.

QVEST. XX. Of the lifting up of the hand, how diversly it is taken in Scripture.

Vers. 22. I Have lift up my hand, &c. The learned have observed divers significations of this phrase in Scripture, 1. It betokeneth prayer generally, 1 Tim. 2.8. Saint Paul would have men lift up pure hands, &c. 2. It signifieth speciall suit and request for helpe, Lament. 2.19. Lift up thy hands for the lives of the young children. 3. It is a gesture expressing thankfulnesse, Nehem. 8.6. Ezra praised the Lord, &c. and the people lift up their hands, &c. and worshipped. 4. It is used when any thing is done with a willing mind and glad heart, Psa. 119. I have lift up my hand to the commandements which I have loved. 5. As also it is a token and signe of calling, Isay 49.22. I have l…ft and stretched my hands to the Gentiles. 6. It betokeneth helpe and deliverance, Ezech. 20. 5. I lift up my hand upon the seed of Iacob, and was knowne unto them in the land of Egypt. 7. To lift up the hand is to rise against one to vex and oppresse him, Iob. 31.22. If I have lift up my hand against the fatherlesse, &c. Perer. 8. They used also to lift up their hands in giving of voyces, which the Greekes call foreign, Calvin. 9. It was a gesture used in taking of an oath: and p. 141therefore the Lord saith, Num. 14.30. They shall not come into the land, ever the which I lift up my hand, to make them dwell in it. This signification it hath here, for Abraham before he went to battell, had vowed unto God in his prayer, as the Chalde interpret, that if God would deliver the enemies into his hand, he would not seeke to make himselfe rich thereby, but give the praise to God.

QVEST. XXI. Wherefore Abraham tooke an oath.

ABraham therefore tooke an oath swearing by the true God, to professe his faith and religion, that he onelyonly worshipped the true God, Perer. 2. That he might take occasion hereby to reprove the superstitious use of the King of Sodome in swearing by their Idols, and instruct him concerning the worship of the true God, Calvin. 3. As also that they might know that Abraham did not this suddenly, or of vaine-glory, but of a religious minde, having bound himselfe by an oath, Muscul. 4. That by this oath as with a shield Abraham might be preserved from the baits of covetousnesse, wherewith the King of Sodome might have tempted him, if he had not beene firme, Calvin.

QVEST. XXII. Why Abraham refuseth to take ought of the King of Sodome.

Vers. 23. I Will not take of all that is thine so much as a threed or a shooe latchet. 1. Abraham refuseth not to take of those things which belonged to the foure Kings, whom he had conquered, which now were his, by reason of his just victory, but not of any thing which was the Kings of Sodome. 2. Which Abraham calleth his, not as Ambrose thinketh, because the spoyles of the enemie belong to the King: for he was not Abrahams King: but for that they had beene before appertaining to the King. 3. Though Abraham might have challenged them by the right of his victory, yet he would not take so much as a threed. 1. Least he might have beene thought for his owne lucre to have waged that battell. 2. He would doe justice, to restore the goods to the first owners. 3. That the heathen King should have no advantage, to thinke Abraham bound unto him: Neither would Abraham, that any should have the honour and praise of enriching him, but onelyonly God, of whose blessing hee onelyonly depended, Pererius. 4. Abraham refused not the gifts which Pharao bestowed upon him, Gen. 12.8.16. but he will take nothing of the King of Sodome: the reasons may be yeelded to be these.Why Abraham tooke of the King of Egypt Corne, but not of the King of Sodome. 1. There the King gave of his liberality, and Abraham could not refuse without suspition: here nothing was given, but recovered in battell. 2. There the King gave of his owne, but these goods belonged to all the Sodomites, Mercer. 3. By that meanes it pleased God that Abraham should be then enriched: but Abraham was now rich enough, he needed no such helps. 4. Here Abraham might have beene thought, if he had taken any thing to himselfe, of a covetous minde to have pursued the enemies, and so God should not have had the honour of the victorie, but here was no such feare. 5. The King of Sodome and his people were ordained for a greater destruction, and therefore God would not that Abraham should take any thing which was accursed. But Pharao received mercy of God: thus the case was much different, betweene the gifts of the one and the other. 6. Abraham excepteth those things which the young men had eaten, making no mention of the tithe, which he had given before, because that was taken, not out of the King of Sodomes substance, but his owne: neither doth he prejudice the other three by his example, but that they notwithstanding might take their parts, Muscul.

4. Places of doctrine.

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

Vers. 10. GIve him tithe, &c. We see how ancient this custome of paying tithe to the Priests and Ministers is. It was practised before the Law, as appeareth here by the example of Abraham, Cicer. lib. 2. de officiis. Plin. lib. 12. c. 14.and the vow of Iacob, Genes. 28. yea, such was the equity of it, that from the Hebrewes the Gentiles borrowed that use: the Romans paid tithes of their goods to Hercules: Plinie writeth that the Arabians pay tithe of their incense to their God Sabis, and that it is not lawfull before that be done, to buy or sell. Xenophon also sheweth, that they which had gotten the victory, did use to pay tithes to their Gods of the spoile of their enemie, Perer.

2. Doct. Of the lawfulnesse of an Oath.

Vers. 21· I Have lift up my hand, &c. In that Abraham doubted not to take an oath, wee see the lawfulnesse thereof: that it is not denied unto a Christian to sweare,Lib. 3. de Cyr…. when he is lawfully called thereunto: contrary to the phantasticall doctrine of the Anabaptists, that simply condemne the use of an oath▪ but Moses saith, Thou shalt feare the Lord thy God, and sweare by his name, Deut. 6.13. Muscul.

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

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

p. 1425. Places of confutation.

1. Confut. Against the vulgar Latine translation.

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

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

BRought forth bread and wine, &c. 1. Whether Melchisedeck had before slaine sacrifices, and made a feast, not only of bread and wine, but of flesh, as Philo saith, mactatis victimis splendidum opulum s… ciis omnibus dedit; to Abraham and his company the text saith nothing, and therefore I leave it as an uncertaine guesse: sure I am, that mactare victimas, to slay sacrifices can in no sense be understood of sacrificing or offering of bread: as Pererius goeth about to wrest it: disput. 5. in. 14 Genes. 2. Neither did he bring forth bread and wine to represent, as Rabbi Moses thinketh, sacrificia farmacea, the sacrifices in the law of meale and floure.Bellar. de Milli. lib▪ … cap. 6. 3. Much lesse did he offer them in sacrifice to God, as Bellarmine and Pererius doe urge this place; for the word jatsah here used, is never taken to signifie to offer in sacrifice: whereas Bellarmine and Pererius object that place, Iud. 6.19. where Gideon is said, to bring forth his gift and represent it (where the same word is found) it is evident that Gideon brought it forth, the flesh and broth, for the Angell to eat of, whom he supposed to be a man, for they used not to make pottage or broth to offer, and the Angell bid him to offer it upon the stone, which sheweth that Gideon had no such purpose before. 4. Wherefore, as Iosephus well noteth, Melchisedeck milites Abraham hospitaliter accepit nihil eis ad victum deesse passus: Ioseph. lib. 1. Antiquitat.he entertained Abrahams souldiers with great hospitality, suffering them to want no victuals: Melchisedeck then brought forth the bread and wine for no other end but to refresh Abrahams company. 1. For Melchisedeck is set forth both as a King and a Priest, the producing of bread and wine was a princely gift, the blessing of Abraham a priestly act. 2. It was the use and manner to meet them that returned from battell with bread to refresh them; therefore Moab and Ammon are accursed, because they met not the Israelites with bread and water, when they came out of Egypt, Deut, 23.4. 3. Cajetane a chiefe pillar of the popish Church, saith, Nihil hic scribitur de oblatione, sed de prolatione panis & vini: Nothing is written of the oblation, but of the prolation or producing of bread and wine. 4. Whereas Lyranus, Tostatus, and Bellarmine. answer, that Melchisedeck needed not to have brought forth bread and wine for their refreshing, seeing they had sufficient already: as Abraham saith, vers. 24. saving that the young men had eaten: Pererius one of their owne friends doth easily remove this answer; that this was unknowne to Melchisedeck, what provision was in Abrahams campe, and though hee had knowne it, yet to shew his love, and testifie his gladnesse, he would notwithstanding have performed this friendly and liberall part, Mercerus.

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

NOw it followeth to be declared wherein the priesthood of Melchisedeck consisted, and in what principallity he represented the everlasting Priesthood of Christ. 1. It consisted not in that Melchisedeck was a perpetuall virgin, Perer. for if Sem were Melchisedeck, which is most probable, as before is declared, he had a wife. 2. Neither was he a figure of Christ, because he sacrificed in bread and wine, and so represented, as the Papists imagine, the unbloudy sacrifice of the Masse, for these reasons. 1. Because the Scripture maketh no mention of sacrificing, but onelyonly bringing forth bread and wine for Abrahams refreshing. 2. That wherein Melchisedecks priesthood consisted, must bee divers from the offering and sacrifices of Aaron; but Aarons priests offered bread and wine; Ergo, herein consisted not Milchisedecks priesthood. 3. There is a great unlikelinesse betweene Melchisedecks offering and the sacrifice of the Masse: for he offered bread and wine in substance, but the papists imagine that in the Masse there remaineth nothing but the formes, not the substance of bread and wine. 4. If Melchisedecks priesthood did stand in the oblation of bread and wine, then every bald Masse-priest that sacrificeth in the Masse, should be a Priest after Melchisedecks order, whereas it is peculiar to Christ onelyonly, Psal. 110.4. Thou art a Priest for ever after the order of Melchisedeck. 5. Neither would the Apostle have omitted this speciall act of Melchisedecks priesthood, wherein he represented Christ, of purpose setting forth the comparison betweene Melchisedeck and Abraham: for neither were th… faithfull Hebrewes uncapable of the doctrine of the Eucharist, as Bellarmine imagineth, seeing he treateth of as high mysteries, as of baptisme, and the resurrection, chap. 6.2. and why should they be more uncapable than the Corinthians among the Gentiles, whom Saint Paul instructeth concerning the Eucharist,Bellar. lib. de mill. cap. 6. chap. 11. Neither as Pererius answereth, was it a thing impertinent, to make mention of Melchisedecks sacrifice of bread and wine, if there had beene any such thing: seeing the Apostle toucheth all other points of similitude and agreement betweene Christ and Melchisedeck, Perer. disput. 7. in Gen.and therefore would not have omitted this wherein they were most like. 6. Whereas the fathers are objected that doe apply Melchisedecks bringing forth bread and wine to the Eucharist. 1. The Apostle herein ought to prevaile more than all the fathers beside, who maketh no such application. 2. The p. 143Fathers doe not thereby shadow forth the Sacrament of the Eucharist, as Ambrose saith, Constat sacrificium p…riisse, Ambr in c. 5. ad liter.&c. & manere Melchisedeki instatutum quod tot… orbe terrarum in sacramentorum erogatione celebratur, &c. The sacrifices of beasts are perished, and the institution of Melchisedeck remaineth, which is celebrated in the dispensation of the Sacraments: The Fathers conclude a Sacrament, not a sacrifice of bread and wine; and so their testimonies make little for the popish sacrifice of the Masse.No similitude betweene Melchisedecks bringing forth of bread and wine, and the Masse sacrifice. 7. Many things are unlike betweene Melchisedecks producing bread and wine, and the Masse Priests sacrificing: He 1. presenteth them unto Abraham, they offer them to God. 2. Abraham and his company eat of Melchisedecks provision, in the Masse the Priest doth all, there is no eating or drinking. 3. Melchisedeck blesseth Abraham, and blesseth God, he blesseth neither bread nor wine: the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham, the Priest onelyonly delivereth bread to the people, and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance, as is touched before, the Masse-priest saith their substance is changed. 6. Melchisedeck worshippeth God, not the bread and wine: the Masse-priest adoreth both. So that in truth, this example of Melchesedeck, if they will stand to their tackling, maketh altogether against the popish Masse sacrifice, and nothing for it.

4. Confut. Wherein Melchisedecks Priesthood consisted.

WHerein then the comparison holdeth betweene Christ and Melchisedeck, the Apostle sheweth, Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse, so our blessed Saviour was indeed a King of righteousnesse, Isay. 11.4. With righteousnesse shall he judge the poore. 2. Melchisedeck was King of Salem, that is of peace, Heb. 7.2. so the Messias is a Prince of peace, Isa. 9.6. 3. Melchisedeck was without father or mother, that is, they are not mentioned in the story, but Christ was truly without father, as he was man, and without mother as God. 4. Melchisedeck was foreign, without genealogie: so none can declare Christs generation as he is God, Isa. 53.8. 5. Melchisedeck had no beginning of his life, or end of his dayes, that is expressed in the Scripture: but Christ the word is truly without beginning, being from all eternity, neither shall he have any end: He is Alpha and Omega, the beginning and the end: Revel. 1.8. 6. As Melchisedeck was both a King and a Priest, so our Saviour is Prince of all the Kings of the earth, Revel. 1.5. and he is our great high Priest, Heb. 4.14. 7. But especially in these three points following did Melchisedeck resemble our Saviour: as Melchisedeck was not a Priest anointed with any materiall oyle, as Aaron, but declared so to be by Gods owne mouth, and the testimony of the spirit: so Christ was anointed by the spirit of God, Luk. 4.18. and made a Priest by an oath: The Lord hath sworne and will not repent, thou art a Priest for ever after the order of Melchisedeck, Heb. 7.21. 8. As Melchisedeck was greater than Abraham, for he blessed him, and than Levi, that payed riches in Abrahams loynes, Heb. 7.4.9.10. so the Priesthood of Christ is greater than the Priesthood of Aaron. 9. But herein most of all is Melchisedeck likened to the sonne of God, because he received his Priesthood from none, nor passed it over to any other: in like manner as Christ succeeded none, so neither doe any succeed him, but he endureth ever, and hath everlasting Priesthood, Heb. 7.24.

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

Answ. 1. But the Apostle sheweth the contrary, that the once oblation of Christs body, is that everlasting sacrifice of our high Priest, Heb. 10.14.The sacrifice of the Masse nor Christs everlasting Sacrifice. With one offering hath he consecrated for ever them that are sanctified. 2. But the dayly sacrifice of the Masse it cannot be: the Apostle saith, which needed not dayly, as those high Priests, to offer up sacrifice, Heb. 7.27. that cannot be an everlasting sacrifice, which is dayly renewed: and the sacrifice offered in the Church shall determine with the militant state thereof in earth, and therefore cannot be everlasting. 3. Noahs sacrifice procured no eternall or spirituall, but a temporall benefit, though to continue while this world lasteth: and Christs sacrifice gave that durable force, to Noahs sacrifice, which was a figure thereof▪ therefore Noahs sacrifice cannot be called everlasting, or himselfe an everlasting Priest; seeing that efficacie was not in himselfe or his sacrifice, but in Christ, the everlasting Redeemer and Priest.

6. Places of Morall observation.

1. Observ. Light afflictions goe before heavy judgements.

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

p. 1442. Observ. To dwell among the wicked is dangerous.

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

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

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

4. Observ. Riches evill gotten commeth to an evill end.

Vers. 12. THey tooke all the substance of Sodome, &c. They which used not their wealth to the good and comfort of the poore (as the Sodomites did not, Esech. 16.49.) doe heape it up to bee a prey for the enemie. Calvin. so the King of Babel boasteth, That as a nest he had found the riches of the people, Isa. 10.14. which they had first wrongfully scraped together.

5. Observ. Gods enemies, and the enemies of our Church our enemies.

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

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

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