Commentary on Genesis and Exodus, Commentary · Chapter 18

Commentary on Genesis and Exodus · Commentary · Chapter 18

p. 168CHAP. XVIII.

1. The Method.

THis Chapter hath two parts …. The entertainment of the Angells in Abrahams tent, and such things as there were done to vers. 17. …. The purpose of God concerning the destruction of Sodome, with Abrahams deprecation for the same, to the end of the Chapter.

In the first part. 1. There is the apparition of the Angels, both in what place, and at what time, vers. 1. and in what manner, vers. 2. 2. Their entertainment offered by Abraham, vers. 3, 4. accepted by the Angels, vers. 5. performed by Abraham, ver. 6, 7, 8. 3. The promise is renewed concerning Abraham and Saraes sonne, vers. 10. and Sara for her infirmity reproved, both for her laughter, 12, 13, 14. and for her deniall, vers. 15.

In the second part. 1. The Lord sheweth a reason, why he will impart his counsell to Abraham concerning the overthrow of Sodome, vers. 18, 19. 2. The Lord propoundeth his resolution, with the cause thereof, vers. 20, 21. 3. Abraham intreateth: where first is set downe the ground of his prayers the justice of God, 23, 25. then his particular request six times repeated, from fifty persons to bee found in Sodome, to ten.

The divers readings.

S. divers. sig.v. 1. At the Oake of Mamre, S. Plaine or valley of Mamre. caet. colon, signifieth both a Plaine and an Oake: it is most like it was a Plaine set with Oakes.

S. C. H. c.v. 2. He worshipped in or upon the ground. S.C.H. bowed himselfe toward the ground. T.P.B.G. shachah, to bow: so is it taken, Isa. 15.23. bow downe, that we may goe over.

mut. pers.v. 4. Let your feet be washed. H. let them wash your feet. S. wash your feet. caet. sic etiam hebr.

v. 5. You shall cat. S. comfort or strengthen your heart. caet.

C. interp. T.r.v. 8. He ministred unto them. C. stood by them. caet.

v. 10. I will come to thee according to this time, at the very houre. S. in this time, vita comite, life being present. H. or wherein ye shall be alive. C. according to the time of life. B.G.P. heb. when this time shall flourish or revive againe. T.

S.c. divers. signif.v. 12. It was not so with me till now. S. shall I have youth. C. shall I have lust. caet. heb. gnadan: to take pleasure.

v. 15. Sarah. deniall. caet. she lying denied. T. cacash, signifieth both.

v. 21. I will appeare and judge. C. I will goe downe and see.

Ch. add.I will make an end of them, if they repent not, if they repent I will not revenge them. Ch. the others have not these words.

C. ad. S. ad.v. 22. Abraham stood in prayer before God. Ch. stood yet before God. caet.

v. 28. Wilt thou destroy for forty five the whole City. S. caet for five.

The Explanation of doubts.

QVEST. I. Of the vision and apparition made to Abraham in Mamre.

Vers. 1. AGaine the Lord appeared, &c. 1. This was the sixth apparition of God to Abraham, taking those two in the fifteenth Chapter for one: which herein is preferred before the rest, because this apparition is made in an humane shape: which is not expressed in the rest: and this is the third vision of this kinde, as Cajetane noteth, when the Lord shewed himselfe in some visible forme: 1. to Adam in Paradise; 2. to Agar in the wildernesse, Gen. 16.13. 3. to Abraham in this place. 2. This apparition was not long after the other in the former Chapter: for in both after a yeare a sonne is promised to Abraham, Rupertus: and the promise is renewed for Sarahs cause, Calvin. 3. It was now in the heat of the day, that is, noone-tide. Septuag. the usuall time of rest and repast. Iun. when Abraham sate at his doore, to take shade, and to espie what travellers passed by, to give them entertainment. Muscul.

QVEST. II. Who the three Angels were that appeared to Abraham.

Vers. 2. THree men stood by him. 1. They were not three men, but so appeared, Iun. They stood not hard by him, for he needed not then have gone to meet them: but they stood before him, or over against him: for so the word gnal signifieth, Muscul. 2. Abraham at the first did not know them to be Angels, for he received them unawares, Heb. 13.1. yet there appeared some extraordinary excellencie in them, in that Abraham useth them so reverently: for otherwise, to every common passenger hee would not have given such reverence, Calvin. 3. Neither can it bee certainly affirmed, that these three men were the three Angels, Michael, Gabriel, Raphael, as some of the Hebrewes: the first the messenger to Abraham, the other appointed for the destruction of Sodome, and Raphael for Lots deliverance: for both the Angels that went toward Sodome, were in equall commission to destroy the City, chap. 19.13. The Lord hath sent us to destroy it: and to deliver Lot. vers. 16. they caught Lot and his wife by the hand, &c. p. 169Abraham doth reverence to one above the rest calling him Lord, v. 3. who also is called Jehovah. v. 17. their opinion may safely bee received, that thinke this eminent person, with whom Abraham talked, to be Christ. But it is a collection without ground, by the apparition of these three Angels, to conclude the Trinitie as Pererius seemeth to insinuate. Calvin.

QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chiefe.

Vers. 3. LOrd if I have found favour. &c. Abraham seeth three men, but speaketh as to one: 1. whereby, neither a three fold knowledge of God is shadowed forth: of his nature, by his benefits, by his judgements, as Philo: 2. nor yet hereby is signified the mysterie of the Trinitie, that one God in three persons is to be worshipped, as Rupertus. 3. Neither did Abraham speake unto every one of them particularly, as Ramban. 4. But Abraham saluteth the third person as more excellent, either for the dignity of his person, or for some respect, which the other two had unto him. Chrysost. but for such services as equally belonged to them all, hee speaketh to them all in generall, as the washing of their feet. 5. as they were three persons, so he offreth unto them three services; to wash their feet, to rest them under the tree, to comfort their hearts with bread. Perer.

QVEST. IV. Of the Hebrew measure called a Seime.

Vers. 6. THree measures of fine meale &c. The word is Seime, which is the same in English: a seime. 1. which neither containeth so much, as Epiphanius saith, that is, 50. sextarios, pints. 2. neither is it so large, as the measure called Amphora, which contained 80. pound weight, as Hierome. 3. neither doth it receiue 24. sextarios, or 36. pounds, as Pererius. 4. nor yet is it so large, to containe as much and an halfe, of the Italian measure called modius, as Ioseph. lib. 9. antiquitat. 5. But in true account the Hebrew seime was the third part of an Epha: which Epha is not equall to the Grecians metreta, or medimnus. Atticus, which did hold an 108. pound, as Pererius gesseth. But the Epha contained ten homers, Exod. 16.37. that is, so many pottles: for the homer held two chaenices, that is, two wine quarts and an halfe: so th… the seime being the third part of an Epha, did containe foure cabi, every cabe held foure logi, every logi six common henne egges: the whole capacitie would receive 96. egges. And this measure did equalize the Romane modius, sic Iunius in hunc locum, which is 14. pints English, and 14. ounces, somewhat lesse than our pecke: and so it is well translated in the great English Bible, three peckes of fine meale or flowre: for it is not like that Abraham for three men would provide three great measures, bushels, or seimes of fine flower.

QVEST. V. Of the cakes and other provision which Abraham prepared.

5. MAke cakes upon the hearth: the Septuagint translate ègcruphiae panes subcineritios, bread baked in the ashes, as Hierome readeth. 1. We need not with Ambrose from hence to gather, that Abraham used cakes raked up or hidden in the ashes, as the Greeke word seemeth to import; eo quod laetere debet omne myst…rium, &c. because these things were done in mystery. 2. Neither was this kind used so much for the finenesse and delicacy, as Atheneus noteth, that it was in great request among the Athenians lib. 3. and so Muscul. 3. But in respect of the speedie and present preparing rather. Iun. 4. Neither is it necessarie, that we understand the whole calfe to be made readie at once, but such parts thereof, as more speedily could be dressed. Muscul. 5. But whereas the Hebrewes would have these cakes to be unleavened bread, because it was now the Pasch, it is not like that this ceremonie was now used. Mercer.

QVEST. VI. Whether the Angels did truly eate, or had bodies.

Vers. 8. ANd they did eate. 1. Wee neither thinke with Theodoret, that these Angels seemed onelyonly to have bodies, and so also seemed to eat, but neither in truth: he saith they tooke the meat,Quest. 68. in Gen. simulatis manibus, with counterfeit hands, and put it into simulatumos, their counterfeit mouth: for these Angels had palpable and tractable bodies for the time, as may appeare by the washing of their feet. 2. Thomas thinketh that they assumed a true body▪ sed nō vera fuit comestura, but it was no true eating: but why should it seeme more unlikely for them truly to eat, than to have true bodies? for there may bee a true eating,1. part. 4 51. art. 2. ad. 5. though the meat be not converted into the substance of the body, as our Saviour did eat after he was risen againe. 3. Wherefore it is the so under opinion, that these Angels, as they were endued with true bodies for the time, so they did verily eat, as they did walke and speak and doe other actions of the bodie truly: yet did they not eat of any necessity: but like as these bodies by the power of God assumed for the present, were againe dissolved and turned to their first nature, so was the meat which they did eat. Calvin.

QVEST. VII. The meaning of these words according to the time of life.

Vers. 10. I will certainly come againe, according to the time of life. 1. which cannot be understood of God, as if he should say, if I live, as Hierome: the immortall God would not so speake as a mortall man. Calvin. 2. Neither is it spoken of Sara, ut Genevens. 3. or of Abraham and Sarai, Chald. that life is certainly promised to them both: Luther. for seeing God before promised to give Abraham a sonne of Sarah, Gen. 17.16. hee could not doubt, that Sarah should then bee living. 4. neither is it referred to the childe, that hee should be borne alive. Annotat. of the great bible, for this was also promised before, Gen. 17.19. that God would make a covenant with Isaak, and his seed: there was no question, but that this child should have a perfect birth. 5. Iunius exposition is this, I will come unto thee, when this time shall revive againe: that is, the same time twelve-monethmonth: as it may be interpreted out of the former Chapter, 17.21. which Sarah shall beare unto thee, the next yeare at this season: and so in other places, this word p. 170to revive, as here applyed to the time, is attributed unto things without life, 1 Chron. 11.9. Ioab is said to revive, that is, repaire the rest of the City.

6. And if this were in the spring as some conjecture, and may be gathered by the heat of the time, v. 1. and shadow of the tree, and eating abroad, v. 8. the time of life, or living time, may fitly bee applyed to the spring, when all things seeme to revive againe: 7. But it is better understood of Isaak, that he should be borne according to the time of life, that is, after the usuall and accustomed time of child-bearing, that is, Isaak should now be conceived, and so by that time twelve monethmonth spoken of, Gen. 17.21. hee should bee borne: this to bee the meaning, these reasons may perswade: 1. because it is like, that since the time when Isaak was promised after a twelve month, till now, Abraham had not knowne his wife, by reason of the sorenesse of his circumcision, and by Sarahs words. v. 12. that she had no lust or desire that way. 2. further, seeing the Angell at the conception useth the very phrase and speech. Luke 1.37. of the Angell here, v. 14. that the type may answer to the body, the Angell is here a messenger of Isaaks extraordinary conception of an old woman, as there of Christs miraculous conception of a Virgin.

So then whereas the Angell, v. 13. maketh mention of two times, at the time appointed I will come unto thee according to the time of life: the time appointed is the time set, v. 17.21. which was that time twelve-monethmonth: the time of life is from Isaaks conception to his birth.

8. But that is a meere fable of the Hebrewes, that the Angell made a line upon the wall, to the which when the Sunne came that time twelve monethmonth, Sarah should have a sonne. Mercer.

QVEST. VII. Why Abraham is called old.

Vers. 11. NOw Abraham and Sara were old, and it ceased to be with Sarah, after the manner of women, &c. 1. Philo noteth, that Abraham is the first that in Scripture is called an old man, though many before him, were much elder in yeares: and thinketh he was so called, propter canitiem virtutum, for his old age and growth in vertue. But that is not the meaning here: it is given as a reason, why Sarah doubted of a son,Perer. in 18. Gen. v. 21. Whether Abraham and Sarah vowed continency.Gen 5:21 because she was old and her Lord also. 2. Neither is Pererius collection sound, that because Sarah saith: shall I have lust? that Abraham and Sarah after the birth of Ismael had consented to abstinence from matrimoniall acts: for Abraham long after this had children by Keturah, which sheweth that there was in Abraham moderate lust and desire: and Sarah, though her desire that way had beene extinguished yet she was to be obedient: Sarah then only speaketh comparatively, that the heat and lust of youth was now abated in her.

QVEST. VIII. Whether Abraham was simply unapt for generation.

FUrther, 1. Some thinke that Abraham by reason of his great age, was simply unapt for generation in himselfe; but yet received a generative faculty from God to beget Isaak: sic Thomas Aquin. Contr. Abraham 37. yeares after by Keturah had six sonnes, Genes. 25. 2. therefore it is like then hee was not simply unapt for generation: nor yet enabled by an extraordinary faculty; seeing also that many yeares after, some at 80. yeeres of age and more had children, as Cato, and Massinissa. Plin. lib. 7. cap. 14.

2. Wherefore Augustines opinion is more probable, that Abraham was not simply unapt for generation,August. qu. 35. super Genes. but not by Sara: for afterward by another wife he received children.

3. Whereas the Apostle saith, that Abrahams body was now dead, being almost an hundred yeare old. Rom. 4.19. this is spoken in respect of Abrahams owne opinion, who was out of hope, to have children, hee considered not his owne body, saith S. Paul. Perer. And comparatively, because his body was now dead, being almost 100. yeare old, and much more unable, than before: and if in his younger yeares, he received no children by Sarah, much lesse hope was there now. Calvin.

QVEST. IX. The reason of Sarahs barrennesse.

TWo reasons are also given of Sarahs barrennesse: because she was old, and the monethly custome of women had left her: Sarah was now thirty yeares old, which may seeme in those dayes, when they lived long (as Sarah attained to an 120. yeares, Gen. 23.1.) to be no sufficient reason of her not bearing: for than one of ninety yeares might be esteemed as one of 50. now, beyond which time women commonly beare not; though some have children after those yeares, as Cornelia bare Volusius Saturninus, at 60. yeares, Plin. lib. 7. c. 14. 2. Neither the staying of the monethly course, may be thought of it selfe a sufficient cause of Sarahs barrennesse; because as Aristotle writeth, some may conceive without them, though it be rare: lib. 7. de histor. animal. c. 2. 3. But yet considering that Sarah both in her young time, and while the custome of women continued with her was barren: she being now both old, and that use discontinued, must needs be much more. And therefore those both concurring in aged and barren Sarah, doe make the worke more miraculous, in that she now conceived.

QVEST. X. Sarahs laughter whether it argued her incredulity.

Vers. 12. SArah laughed. 1. This laughter of Sarah can neither be altogether excused, as Ambrose maketh it a signe of a mystery, rather than an argument of incredulity. 2. Neither yet did Sarah directly detract from the credit of Gods promise: for she did not yet know that they were Angels. 3. But of a womanly modesty shee shewed her selfe at the first incredulous, and being guilty of her infirmity, through feare denied it: but yet when shee was rebuked, shee stood not in defence thereof, neither replied, and was confirmed in her faith, and beleeved. August. 4. And herein Gods mercy appeareth, p. 171that is contented to chastise Sarahs incredulity, with a simple reprehension, whereas Zacharie for the like offence, was stricken dumb. Calvin.

8. 87. Shall I hide from Abraham? 1. Whereas the Septuag. read from Abraham, foreign, puero, my childe, Ambrose sheweth, that Abraham, though old in yeares, is called a childe, or youth:Lib. 1. de Abraham. c. 6. ob pueritia obsequium, because of cheerefull obedience, and prompt and ready services, but wee need not stand upon this note, seeing the word is not in the originall: and yet it is usuall in Scripture, by that word to understand servant.

QVEST. XI. How a thing is said to bee impossible.

2. LIkewise where the latine readeth, can I hide from Abraham? which in the originall, standeth thus: shall I hide? Pererius observation, how divers wayes a thing is said to be impossible, or that cannot bee, is impertinent: yet because there may be use elsewhere of this annotation, I will not omit it.

1. A thing is said to bee impossible, when meanes and strength is denied, 1 Cor. 3.2. I gave you milke to drinke, for yee could not, &c. 2. That which is seldome done, though it may bee done, Matth. 5. A City set upon an hill cannot be hid. 3. That which is not fitting nor convenient, Matth. 9. The children of the bridegrome cannot mourne so long as the bridegrome is with them. 4. When a thing may bee done, but against the will, Gen. 37. 4. The brethren of Ioseph could not speake peaceably to him. 5. That which cannot bee done of man, or by any naturall cause, though unto God not impossible, as to cause a Camell to goe thorow the eye of a needle, Matth. 19.6. That which is simply impossible both in nature, and to God, as including a contradiction: as it is impossible God should lye: Heb. 6.7. That which is forbidden by a superiour power: as the Angell saith to Lot, Gen. 19.22. I can doe nothing, till thou be come thither. 8. That which is evill and unseemely, as Ioseph saith to his mistresse, How can I doe this great wickednesse, and sinne against God, Gen. 39.9.

QVEST. XII. Wherefore the Lord imparted his counsell to Abraham concerning the destruction of Sodome.

Vers. 18. SEing that Abraham shall be indeed a great nation, &c. Two reasons are given, why the Lord will not conceale from Abraham his counsell concerning the destruction of Sodome: first in regard of the dignity and privilege which the Lord had indued Abraham with: both carnall, in that hee should be a father of a mighty people: and spirituall, because of him should come the Messiah: in whom all the nations of the earth should bee blessed. 2. In respect of Abrahams diligence and duty in teaching and instructing his posterity after him. For this should seeme to have beene the godly practice of the fathers, to catechise their families and instruct them: concerning the creation of the world, transgression of man, destruction of the old world, Gods providence, the Messiah to be revealed, everlasting life to come, and such like: Perer. 3. The Hebrewes thinke, that because the Pentapolis, or valley of five Cities belonged unto Canaan, which was promised to Abraham, the Lord imparteth this matter.

QVEST. XIII. Of the greatnesse of the sins of Sodome.

Vers. 20. THe cry of Sodome is great, &c. 1. Foure sinnes are noted in Scripture, to be crying sinnes: the sinne of bloud: Gen. 4.10. The sinne of oppression, Exod. 2.23. The detaining of hirelings wages, Iam. 5.4. The sinne of uncleannesse, as in this place: Perer. 2. By the cry of sinne is here understood the impudency of sinners, Gregor. Peccatum cum voce est culpa in actione, peccatum cum clamore est culpa cum libertate, &c. Sin with a voyce, is a fault in action, sinne with a loud cry, is a licentious liberty, lib. 5. moral c. 7. 3. Their sin is said to be multiplied: 1. because of the continuall custome of sinning. 2. The number of offenders. 3. The number of sinnes: as pride, fulnesse of bread, idlenesse contempt of the poore, Ezech. 16.49. Perer. 4. Their sinne in the singular number is said to bee increased, because, though they had many sinnes, yet there was one most notorious amongst them, the sin of uncleannesse. Muscul. 5. The fruitfulnesse of the ground, pleasantnesse of the water, brought abundance: their abundance made them wanton. Philo. 6. And their sinne was so much the greater, because not 15. yeares before, God had both chastised them by captivity, and againe in mercy delivered them, yet they notwithstanding, neither regarding the mercies, nor judgements of God, went on in their sinne. Luther.

QVEST. XIV. Why the Lord punisheth and for what reason.

Vers. 21. I Will goe downe and see. 1. It is a figurative speech: for God who filleth all things, neither goeth nor commeth: and he which knoweth all things, need no inquisition or search, to informe his knowledge. Perer. 2. God punisheth three wayes. 1. for the most part God deferreth the punishment of sinners till the next world: that by his patience some may bee brought to repentance:Why God deferreth his punishment for the most part till the next life. that men should think of another life and place of judgement beside this, that he might take triall of the faithfulnesse of his servants, that serve him obediently in faith, though presently they neither see punishment nor reward. 2. The Lord punisheth in this life, but after a long time, much patience and often warning: as the Israelites at he length, because of their sins were carried into captivity. 3. Sometime the Lord punisheth forth with, when the sinne is dangerous and contagious, as Core, Dathan, and Abiron, were straight-wayes punished for their rebellion. 3. God punisheth for three causes in this life: 1. for the correction and amendment of him that is punished. 2. for the preserving and maintaining of Gods honour, that is contemned. 3. for the good example of others.

p. 172QVEST. XV. How Abraham went on the way with the Angels, and how he stood before God.

Vers. 22. ABraham stood before the Lord, and drew neare, &c. Whereas Abraham is said, v. 16. to goe out with the Angels toward Sodome: it was not to shew them the way, as Rupertus: no… yet only to shew his humanity unto them, who as he had entertained them friendly, so would bring them on the way kindly. Perer. the Hebrewes also thinke he went a mile with them, to shew his courtesie; but he did it rather to shew his duty and reverence to the Angels. Calvin. for Abraham did not now thinke they were Prophets: but knew them to be Angels, not by their departure and going into heaven, as Augustine thinketh: but he discerned it before by their communication. 2. Abraham acknowledgeth the third Angell to be God: and therefore the other two onelyonly are called Angels. Genes. 19.1. Iun. and prepareth himselfe to make intercession to God: as the Chalde readeth, he stood in prayer: some thinke, that the three Angels vanished away, and then God spake to Abraham, some that this was a new vision, after the Angels were departed: some take this to be an Angell, who is called Jehovah, because the Lord spake in him: Mercer. but by this meanes, Abraham should have committed Idolatry, in worshipping the Angell, because God spake in him: therefore it is to be thought, that this third Angell was Christ: and whereas in the next Chapter, v. 18. Lot also saith, Lord: hee speaketh not to the Angels, but turneth to God. 3. Hee draweth neare unto God, both by his reverent approaching, and in his devout affections. Calvin.

QVEST. XVI. Abrahams prayer not to be accused of temerity.

Vers. 24. WIlt thou destroy and not spare the people for fifty righteous? &c. 1. It is evident that Abrahams intercession is specially intended for Sodome: whereof the Lord maketh specially mention, v. 20. yet his affection and pity was in like manner extended to the other Cities, that they might be spared according to the same rule. 2. Neither did Abraham dissemble his affection, as some thinke, as though he only made intercession for Lot his kinsman there dwelling, but he remembreth all other righteous men, that should bee there found. Calvin. 3. Neither doth Abraham pray more in affection than judgement, as Pererius thinketh: because it is no unjust thing with God to chastise temporally the righteous with the wicked, as Ezekiel and Daniel were carried into captivity: for the same chastisement is to a divers end, to the wicked and impenitent, a beginning of everlasting judgement, to the righteous, a correction for their amendment: neither was it necessary that for the deliverance of the just the whole City should be spared:How it standeth not with Gods justice to punish the just and wicked together. for God could deliver the righteous, as Noah in the floud, and Lot in the families of Sodome, and destroy the rest: Abraham upon these reasons is not to be accused of temerity: because that from this place, the Apostle seemeth to derive that sentence, Rom. 3.6. else how shall God judge the world? 4. Wherefore concerning the first reason, I thinke rather with Vatablus, that Abraham urgeth not Gods justice as in it selfe considered, but in the opinion of the infidels: who not knowing how the same punishment may sort out to divers ends, would accuse God of injustice, if the righteous should have perished with the wicked: or with Calvin, that Abraham propoundeth to himselfe the destruction of Sodome, as a fore-runner of everlasting judgement, and therefore prayeth that according to the rule of Gods justice, the righteous might be exempted from it. 5. Neither doth Abraham entreat, that the City should altogether be untouched, and the wicked goe unpunished, but that the righteous might be spared. Calvin. so he requesteth two things, the one, that the very place might be preserved, not utterly destroyed: if not, yet at the least that the righteous perish not. Marl. 6. Whereas God saith, v. 26. I will spare all the place, &c. He in his mercy granteth more than Abraham asked: that if there could have been so many righteous found, the City for their sakes should have beene wholy delivered: which was an indulgence, which the Lord would have granted for this time, not to bee a perpetuall rule: for the Lord afterward by his Prophet threatneth, that if Noah, Daniel and Iob were among the people, they should onelyonly deliver their owne soules: he would not spare the rest for their sakes: Esech. 14.16. Pererius.

QVEST. XVII. Why Abraham beginneth at fifty and endeth at ten.

FUrther, if it be asked, why Abraham beginneth with 50. and endeth at ten: and beginneth not rather here first. 1. We need not for answer hereunto, with Thomas Anglicus, picke out a mystery from the numbers: who by fifty, understandeth such as are perfectly righteous, and so by the other lesser numbers, the inferiour order of just men: for the Scripture useth other proportions to set forth the degrees of righteous men, as an 100.60.30. Matth. 13.8. and if this were a good reason, Lot should have beene none of the righteous persons, because hee was under ten. 2. But the other conjecture of the same author is not to bee refused: that Abraham will not bee so bold, as at the first to entreat, that the City might bee saved for tens sake, but descendeth by degrees. 3. Neither is Tostatus reason good, that Abraham is directed of God,No more just persons in Sodome thā were delivered. to descend no lower than ten, because hee knew that there were some just men under ten, for whose sake yet hee would not spare the City: which just men hee thinketh themselves were delivered: that God directed Abraham in his prayer is true; but not upon any such ground, for excepting Lot, his wife and two daughters, and other righteous men are mentioned to bee delivered: nay the Scripture saith, all the inhabitants beside of the Cities were destroyed: Genes. 19.25. and so it is like, that all which died in the flames of the Cities, were partakers also of their sinnes. 4. Neither the 50. first named, are to be divided among the 5. Cities: 10. to bee found in every City, as some of the Hebrewes: neither yet in naming the 50. doth Abraham pray onelyonly for Sodome, as Aben Ezra: but though Sodome bee specially mentioned because it was the mother City of the rest, in the which as the greatest City, this number was most like to be found, yet Abraham intendeth the benefit of all. Neither p. 173doth Abraham end in ten, because he thought there were so many righteous in Lots house, he and his wife, his 4. daughters and their husbands: for Lot had but two daughters, and the same unmarried: and Abraham hath not respect so much to the safety of Lots family, as the preservation of the whole City; neither yet because fewer than ten, as Noe with the rest, that made eight, could not deliver that generation: neither doth hee stay at ten, as though God for a lesse number of just men will not spare a City: for as sometime for more than 5000. God will not suspend his judgements, as Samaria and Israel was not spared, though God had reserved to himselfe 7. thousand. 1 King. 19.18 so for fewer than ten, God sometime will shew mercy, as hee promised to spare Jerusalem, if but one righteous man could bee found there. Ierem. 5.1. Mercer. 5. It is therefore more like that Abraham named no lesse proportion than ten, lest hee should have been too bold with God: as also for this reason▪ because he must either have fallen ten more as in all the other numbers, (saving one) and then there should have beene none at all: or else he should have descended by five, as in the second instance; which number of righteous persons wel…nie Abraham knew to be in Lots house; even foure, himselfe, his wife, and two daughters; whose lives being the whole sum of the righteous in Sodome, Abraham might thinke a sufficient redemption, though hee entreated no…, for their cause also to have the rest saved.

QVEST. XVIII. Why Abraham maketh no mention of Lot in his prayer.

FRom hence also we may take the solution of another question, how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance, whom before by strong hand hee had recovered from captivity, Genes. 14. 1. Some thinke that Abraham remembred Lot in his prayer, but Moses expresseth it not, making mention rather of that part of his prayer, which might more commend his charity in making request for strangers. Pererius. 2. Some thinke that Lots deliverance was included in that generall request, vers. 27. that God would not destroy the righteous with the wicked. Muscul. and therefore God is said to have remembred Abraham, when hee sent out Lot, that is Abrahams intercession. Genes 19.29. Luther. 3. Some are of opinion,Genes. 22.Gen 22 that Abraham might have some speciall revelation of Gods purpose for Lot. Calvin. But it is more like that Abraham relyed upon Gods generall promise; I will blesse them that blesse thee: and therefore doubted not but that God had a blessing in store for Lot. Iunius.

4. Places of doctrine.

1. Doct. The wicked spared, because of the righteous.

Vers. 26. I Will spare all the place for their sakes. God spareth the wicked because of the righteous, which either are allied in bloud, as Cham was preserved for Noahs sake; or joyned in cohabitation as Paul had all the soules given him that were in the same ship,Phil. lib. de execration. Act. 27. or when the righteous are moved in piety and commiseration toward them: as at Samuels request the Lord spared the people of Israel, 1 Sam. 12.19. Muscul. therefore, sapiens est stulti redemptio, a wise man is a redemption for a foole: and as a Physitian, that healeth common diseases: as a valiant man, that is a defence and muniment to the common wealth: Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar, who having overcome Antony, and taken the City of Alexandria, when the Citizens expected nothing else but present destruction, the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake, a Philosopher of that City, whom he used familiarly. Perer. ex Plutarch, in M. Anton.

2. Doct. Of the divers kinds of intercession and mediation.

Vers. 23. ABraham drew neare, and said; Philo noteth three kinds of intercession & mediation with God. 1. Gods owne goodnesse and mercifull clemency: as our Saviour saith, my father himselfe loveth you, Iohn 16.27. 2. The intercession and request of the righteous: as S. Iames saith, the prayer of faith shall save the sicke: c. 5.15. 3. The repentance and true humility of the offender, that craveth pardon: as the prodigall child upon his submission was received to favour. Luke 15. 4 But he omitteth the principall intercession of all, whereupon the rest are grounded, of the which hee was ignorant; the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus: according as the Apostle saith, If any man sinne, we have an advocate with the father, Iesus Christ the righteous, 1 Ioh. 2.1.

3. Doct. How Abraham calleth himselfe dust and ashes.

Vers. 27. I Am but dust and ashes. Man may bee foure wayes compared: 1. with the bruit beasts and plants, in respect of whom man is of a most excellent workmanship, being created according to Gods owne image. 2. with the starres and celestiall bodies, unto whom man is inferiour in regard of his terrene constitution, but superiour in his soule. 3. with the Angels, to whom man in the substance of his soule, is but a little inferiour, as it is in the Psalme, 8. Thou hast made him a little lower than the Angels. 4. But if man be compared with the omnipotent and eternall God, hee is but as dust and ashes before him, and indeed as nothing: as the Prophet saith, Behold the nations are as a drop of a bucket, and as the dust of the ballance: all nations are before him as nothing, and they are counted to him lesse than nothing and vanity, Isa. 40.15.17. therefore, Gregory saith well, Sancti quanto magis interna divinitatis conspiciunt, tanto magis se nihil esse cognoscunt, &c. the Saints, the more they consider the divine nature of God, Lib. 18. M…ral.so much the more they acknowledge themselves to be nothing.

p. 1745. Places of confutation.

1. Confut. Angels are not to be adored or worshipped.

Vers. 2. HEe bowed himselfe to the ground. From hence it cannot bee concluded, that Angels are to bee adored and worshipped, as the vulgar latine readeth: for Abraham supposed these to be men and not Angels, and therefore it is but a civill kind of reverence, which hee giveth unto them: otherwise though Abraham should have forgotten himselfe, in yeelding unto them adoration, yet would not they have accepted it: as the Angell forbiddeth Iohn to worship him, Revel. 22.8. Thomas Aquinas answer, that Iohn would have given unto the Angell, the divine and highest kinde of worship due unto God, and therefore was forbidden, is insufficient: for this were to make so great an Apostle ignorant, what duty was only to be yeelded to God: and it is misliked by Pererius, one of that side. And whereas he findeth out an other shift, that this adoration exhibited by Iohn was not unlawfull, but inconvenient to bee done in respect of the great excellency, to the which man, was now advanced by Christ: this is as slender an answer as the other: for in that the Angell forbiddeth Iohn to worship him, because hee was his fellow servant; it sheweth that it was not only inconvenient, but unlawfull also for one servant to worship another. Iohn then adoreth the Angell, not of ignorance, but of forgetfulnesse, being in an ecstasis of minde, and ravished with the glory of the Angell: for if the Apostle had not forgotten himselfe, he would not twice have failed herein, Apoc. 19.10.23.9.

2. Confut. The foresight of our obedience not the cause of the increase of grace.

Vers. 19. I Know him, that hee will command his sonnes, &c. Pererius here noteth, that God foreseeing Abrahams godlinesse and obedience, doth bestow upon him these great benefits, among the which was this revealing of his councell concerning Sodome: whereas the onelyonly reason, as Vatablus well noteth, why the Lord doth accumulate and multiply his graces upon his servants, is his owne fatherly love toward them: who having once made choyce of them, doth for ever love them: for what else doth the Lord here make mention of, but his owne graces vouchsafed to Abraham? it was not then any merit in Abraham, that procured this increase of graces, but Gods favour: who leaveth not his, but addeth graces upon graces, till he have accomplished their salvation. Calvin.

3. Confut. Chrysost. Errour of freewill.

Hom. 44. in GenHEre further may bee noted Chrysostomes errour: who saith that Abraham, ex seipso, & scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit: of himselfe and his naturall knowledge did attaine to such an high degree of vertue. Pererius would thus excuse Chrysostome, that by saying, of himselfe, &c. he excludeth all externall helps by the instruction of other, and not the secret revelation, of Gods spirit and supernaturall gift of faith. If Chrysostome could be so handsomely expounded, for mine owne part, I would be glad: but who seeth not, that his words carry another sense? for the scripture useth, to set these two one against another, by grace, and of our selves: Eph. 2.8. By grace are yee saved through faith, not of your selves; if Abraham then was made righteous of himselfe, it was not by grace. The Scripture also sheweth, that God first called Abraham from his idolatrous countrey, before he did yet any commendable worke,Hom. 12. in 4. l. ad Corinth. Gen▪ 12.1. Wherefore all Abrahams righteousnesse depended upon the calling of God, as Chrysostome in another place hath this sound saying, quamvis fidem adducas, à vocatione eam accepisti: what though thou hast faith, thou hast received it from thy calling.

4. Confut. There is no preparation in a mans nature, to his calling.

Vers. 19. THat the Lord may bring upon Abraham, &c. Hence Chrysostome noteth, that Abraham, primum in omnibus virtutis suae dedit specimen, & sic divinum meruit praesidium; did first shew every where an example of vertue, and so merited the divine assistance. Pererius two wayes would justifie Chrysostome: 1. he saith, he speaketh not of merit of condignity, but of a sufficient and fit preparation only unto grace. 2. or hee meaneth not that Abraham merited the first grace of justification, but onelyonly the amplification or increase of it, Perer. in 18. Genes. disput.

Contra. 1. It is Gods mercy and love, which first calleth us, before we can be any way prepared thereunto: there is no fitnesse, aptnesse, or congruity in our nature, but all is of grace: so Moses saith, because the Lord loved thy fathers, therefore he chose their seed after them. Deut. 4.37. Gods love was the first motive for the choyce and calling of Abraham. Ins…, 24.2.And againe, seeing Terah Abrahams father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way before the Lord called him: what preparation could there be in Abraham, Neither first, nor second grace merited.or provocation to his calling? 2. Neither was the beginning only of Gods favour toward Abraham of grace, the increase thereof by merit: for Iacob being of Abrahams faith confesseth, that he was not worthy, or lesse, than the least of Gods mercy, Gen. 32.10. he confesseth that none of Gods graces, neither first or last, were conferred upon him, for his worthinesse: therefore Calvin well noteth, that this word, that, consequentiam magis notat, quam causam, doth note rather a consequence, than a cause. Where the Lord findeth his servants faithfull and obedient, he will increase them with further graces, not merited by their obedience, but added in mercy according to the gracious promise of God, that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children. For otherwise if our service and obedience bee weighed in it selfe, it deserveth nothing: as our Saviour p. 175saith, When we have done all things which are commanded, we must say we are unprofitable servants: wee have dine that which was our duty to doe. Luke 17.10.

Morall observations.

1. Moral. The commendation of hospitality.

Vers. 2. HE ran to meet them from the tent doore. Ambrose here well noteth, non otiosus sedit Abraham in ostio tabernaculi, &c. Abraham did not sit idlely in the doore of his tabernacle, sed longe aspicit, nec aspexisse contentus, cōcurrit obviam: festin… vit occurrere, quia non satis est recte facere, nisi etiam maturei, quod facias. But he spieth a great way off, neither was hee content to espy, but went to meet them;Lib. 1. de Abrah. cap. 5. hee made haste to meet them; because it is not enough to doe well, unlesse thou speedily dispatch that thou doest. Abraham therefore is commended for his hospitality: and thus is he rewarded: whereas hee thought he entertained men, he received Angels as the Apostle noteth, Heb. 13.1. and Ambrose saith, qui scis an Deum suscipias, cum hospitem putas: how knowest thou, whether thou receive God, whom thou takest to bee a stranger? But now adayes, men are so farre off from hasting to meet strangers, to invite them home, that many of the poore members of Christ with begging and intreating, can hardly find entertainment.

2. Moral. Against curious building and carelesse hospitality.

Vers. 6. ABraham made hast into the tent to Sarah, &c. Abraham is not curious in his dwelling, but courteous in entertaining of strangers: much unlike is the practice of these daies: great men delight to build great houses, but keepe no hospitalitie: Abraham contrariwise, contenteth himselfe to dwell in a tent, yet his dores are open to strangers. This example of Abraham shall condemne the curiosity of this age in trimming their houses, and their carelessenesse in entertaining strangers.

3. Moral. Women must learne to keepe their owne houses.

BEside, in that Sara kept in her tent, the property of a modest matron is expressed, which keepeth her selfe at home, and loveth her owne house; by which example such gossips and busie bodies are reproved that use to goe from house to house, giving themselves to idlenesse and pratling: as the Apostle describeth them, 1 Tim. 5.13.

4. Moral. Against curiosity in diet.

Vers. 7. TOoke a tender and good calfe: here is a patterne of frugality: Abraham prepareth for his guests, no wine, curious fare or dainty dishes, but wholesome countrey fare, as cakes, butter, milke, veale, and such like: curiosity then and nicenesse, superfluity and excesse in feasts and bankets is not commendable. Perer. as the Apostle saith, Be not drunke with wine, wherein is excesse, Eph. 5.15.

5. Moral. Against curiosity of the eare.

Vers. 10. SAarah heard in the tent doore: Sara being otherwise a most modest matron, yet sheweth her infirmity and curiosity, in listening behind the doore, what the Angels said to Abraham: which is a fault very much incident to that sexe, to be harkening and giving eare to heare things to which they are not called unto. The Preacher giveth a caveat against such curiosity of the eare. Eccl. 7.23. Give not thine heart to all the words that men spake, &c. Muscul.

6. Moral. Against mariage for lust in old persons.

Vers. 12. AFter I am old, shall I have lust? Sarah thought it a shame for her in her old age to give her selfe to the sport and pleasure of youth: hereby the dotage of aged persons is reproved, which doe provoke their decaied and dead bodies to lust againe, and doe revive their abated heat by unequall and unseemely marriages. Perer. Hereunto agreeth the counsell of the Apostle, that wisheth younger widowes to marry, but such to bee chosen as were not under sixty yeare old, 1 Tim. 5.10. supposing such to have not such need of marriage.

7. Moral. The duty of wives to their husbands.

Vers. 12. ANd my Lord also. Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands, as Sarah was to Abraham, calling him Lord or master, 1 Pet. 3.6.

8. Moral. Sinne must not be excused but acknowledged.

Vers. 15. SArah denied, &c. Though Sarah shewed her infirmity in her deniall, yet being convinced, she by silence yeeldeth, she in obstinacy replyeth not to justifie her sinne: so likewise Peter after he had denied Christ, did not double his sinne by defending it, but diminish it by lamenting for it▪ Musculus.

9. Moral. Gods love appeareth in revealing his will to his servants.

Vers. 17. SHall I hide from Abraham that thing which I doe? &c. Like as a true friend will impart and reveale his secrets to his friend: so the Lord herein sheweth his love to Abraham, in vouchsafing to reveale unto him his counsell. So our Saviour saith to his Disciples: Henceforth call I you not servants, p. 176for the servant knoweth not what his master doth, but I have called you friends, for all things that I have heard of my father, have I made knowne to you. Iohn 15.15. Even so also are the faithfull bound to propagate the knowledge of the truth, as Abraham is commended, because hee would teach his sonnes, and his houshold after him to walke in the feare of the Lord, Calvin.

10. Moral. Examination must goe before judgement.

Vers. 21. I Will goe downe and see, &c. The Lord which knoweth all things, needed not to have searched or examined the truth, before hee proceedeth to punishment: But this is for our example, as Gregory noteth: ne mala hominum ante presumamus credere, quam probare: that wee presume not to give credit to the report of mens sins, before we have proved.

Thus the Lord did in punishing the old world, and in confounding the languages, Gen. 11. first take triall and knowledge of the transgression, before he inflicted punishment: which is a patterne for Judges, to proceed maturely and gravely to sentence, after due examination and searching out of the cause: as Iob saith, when I knew not the cause I did search it out. Iob 29.16.

11. Moral. The efficacy of the prayers of the Saints.

Vers. 29. ANd he yet spake to him againe. 1. Here appeareth the great liberty of speech, and boldnesse of the Saints in their prayers: Abraham renueth his requests 9. times. 2. We see also the goodnesse of God, that cannot withstand the requests of his servants, nor be offended with their importunity. Muscul. So Moses, when God had purposed to destroy Israel, did strive in his prayers, and obtained favour by his importunity. 3. If God so patiently heard Abraham praying for wicked Sodome, much more graciously will he receive the supplications of the faithfull for his Church. Calvin.