Commentary on Genesis and Exodus, Commentary · Chapter 21

Commentary on Genesis and Exodus · Commentary · Chapter 21

p. 191CHAP. XXI.

1. The Method.

THis Chapter hath three parts: 1. Of Abrahams Oeconomicall; 2. Of his politicall; 3. Of his religious state.

First, to his Oeconomicall affaires belong such things as hapned to Isaack and his mother, to Ismael and his mother.

Isaack is borne and named▪ vers. 2, 3. circumcised, vers. 4. nursed up by Sarah, and brought up with great joy, vers. 6▪ 7. weaned, vers. 8.

Ismael, 1. Mocketh Isaack, and Sara saw it: 2. Is cast out with his mother by Sarahs motion, vers. 10. and Gods bidding, vers. 12, 13. 3. He is provided for, first by Abrahams care, who sendeth her not forth empty, vers. 14. by Gods providence, vers. 16. to 20.

Secondly, his politicall state concerneth his affaires with Abimelech; 1. Both as touching a league which Abraham maketh with him and his seed, vers. 23, 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs, to vers. 33.

Thirdly, Abrahams religious act was in planting a Grove, and calling upon the name of God.

2. The divers readings.

v. 2. And bare a sonne. H. bare Abraham a sonne. caet.

v. 3. Which Sara bare him. A. which was borne unto him, which Sara bare him. caet.H de. H. det. H.C.c.

v. 6. God hath made me to rejoyce. C.B.G. to laugh. cat. sic & Heb.

v. 7. Who hearing would beleeve Abraham. H. he is faithfull, that hath said to Abraham and performed. C. who would have told Abraham. cat.

given a childe sucke. H. S. given children sucke. caet.

v. 9. The sonne of Agar the Egyptian. H. the sonne of Hagar, which she had borne to Abraham. cat.

playing. C.H.S. mocking. T.B.G.P. heb. laughing: playing with Isaack. added by H. and S.H. det. H.S. ad. T.H.r.

v. 14. Tooke bread and a bottle of water and gave to Hagar, and put the childe upon her shoulder. S. gave it to Hagar. putting it vponupon her shoulder, and the childe also. C.B.G. taking bread, put it upon her shoulder, and gave her the childe also. H.T.

v. 16. The boy crying out wept. S. she lift up her voice and wept. cater.S. ad. S.H. alt. H.C. H.

v. 18. Hold his hand. S.H. hold him with thy hand. caet.

v. 20. He was with him. H. the word of God was an helpe to the childe. C. God was with the childe. cater.

v. 21. A young man an archer. H. a principall archer. B. a shooter in a bow. C.T.P. robeh signifieth an archer, and rabh is a master, because of his multiplicity of skill.

v. 22. Phicol the chiefe captaine. caet. Hachoz adpronubus, the bridegromes friend, numphagagos. S.S. cor. this is transposed by the Septuagint, out of the 26. chap. vers. 6.

v. 23. Sweare unt… me by the word of God. C. by God. caet.T.P.r.

thou wilt not hurt me. caet. lie unto me. T. heb. P. shachar.

hurt my seed or name. S. posterity, stocke. H. my sonne or nephew. caet.

v. 31. He called the name the Well of oath. S. Beersheba. cat.S. app. f…pr.

3. The explanation of doubts.

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

Vers. 7. THat Sara should have given children sucke. 1. The conceit of some Hebrewes is here ridiculous, that Sara is said to have given children sucke, in the plurall number, because many children were brought in to sucke of her, that it might appeare whether the childe borne were hers; but this might have beene knowne by the sucking of Isaack onelyonly. 2. Therefore Chrysostomes conjecture is better, that mention is made of Sarahs sucking, that it might be evident, that the childe was verily borne of her. 3. But it is spoken in the plurall number, according to the phrase of Scripture, that useth sometime the plurall for the singular: as also Cajetanus conceit may be received,Hom. 45. in Gen. that hereby was signified the great store of milke that Sarah had, which was sufficient to have suckled more children than one.

p. 192QUEST. II. At what time Isaack was weaned.

Vers. 8. THe childe grew and was weaned. 1. Hierome reporteth two opinions of the Hebrewes, that some hold Isaack to have beene weaned at five yeares, some at twelve. 2. Lyppoman thinketh that three yeares was the common stint, as the mother saith to her sonne, 2 Macchab. 7.27. I gave thee sucke three yeares. 3. Some of the Hebrewes thinke hee was weaned at the end of twenty foure moneths, ex Calvin. sic Mercer. 4. But it skilleth not at what time Isaack was weaned: it sufficeth to know that Isaack was not weaned before the usuall time for any want in his mother: for he grew first and thrived, and then was weaned, Calvin.

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

ANd Abraham made a great feast. 1. Neither is it like, that Abraham, lest he should seeme to imitate the fashions of the heathen, did institute a feast not usuall: for it is not unlike, but that there was great rejoycing also at the birth of Isaack: as vers. 6. Sarah said, God hath made me to rejoyce. 2. Neither was this done either mystically, as Augustine, to signifie that then we should rejoyce, cum factus est homo spiritualis, when a man is become spirituall, and weaned from carnall desires. 3. Neither yet was it performed typically, to foreshew that Christ should weane us ab infantilib. ritib. &c. from the childish rites of the Law: Rupertus. 4. But rather it seemeth to have beene laudabilis consuetudo, a laudable custome in those dayes, ut initium comedendi, &c. that the beginning of the eating of the first-borne should bee celebrated with a feast, Cajetane. For at the birth of the childe, the mother being in griefe, and at the circumcision, the infant being in griefe, it might seeme not so fit a time of feasting, as at the weaning, Mercer. 5. And beside, speciall mention seemeth to be made of this feast, because Ismael at this time, scorning this solemnitie, derided and mocked Isaack, Calvin.

QUEST. IV. How Ismael is said to have mocked Isaack.

Vers. 9. SArah saw the sonne of Hagar mocking, &c. 1. The Septuagint read, Playing, Páiz…nta, but neither had it beene such a great fault for children to play together: neither was Ismael (being fourteene yeare older than Isaack, and almost twenty yeares old, if Isaack was weaned at five years, as some thinke) a fit play-fellow for Isaack. 2. Lyranus also too much presseth this word: for beside that it signifieth to play, he noteth that in Scripture it signifieth, 1. the act of venery, as Gen. 26.8. Isaack is said to have sported or played with Rebecca: 2. The act of Idolatry, Exod. 32.6. they rose up to play. 3. To play is taken for to fight and kill, 2 Sam. 2.14. Abner said to Ioab, let us see the young men play before us: the two first wayes he thinketh Ismael played with Isaack, both in making of Idols, and in using some obscene behaviour: some thinke also that he did strive and fight with Isaack, Mercer. But we need not stretch this word so farre. It was misdemeanor great enough for Ismael to scorne and flout Isaack, deriding him, as though he should be their young master, and heire of all: and this was the persecution which Saint Paul speaketh of, Gal. 4.29. And further, Ismael sheweth himselfe here a very prophane person: that whereas Isaack had his name given of laughter: both because his father laughed, and rejoyced in the spirit, when he was promised: and for that there was such great joy as at his birth, vers. 6. but most of all because he was a type of Christ, in whom Abraham rejoyced, Ioh. 8.56. and all the faithfull children of Abraham: Ismael made him indeed a right Isaack, that is, a laughing stocke, deriding this mysticall name, which was given him of God, Calvin.

QUEST. V. Why Sarah would have the bond-woman and her sonne cast forth.

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

QUEST. VI. What Isaack was heire of.

Vers. 10. SHall not be heire. 1. Though Abraham yet possessed not so much as the breadth of a foot, yet Sarah was not ignorant, that the whole land was promised to Abraham and his seed, and beleeved they should possesse it in time. 2. Abraham had great store of cattell, treasure, and houshold, and of other goods, which he gave unto Isaack, Gen. 25.5. bestowing onelyonly gifts upon his other sonnes. 3. She desired that Isaack might be heire of Abrahams name and bloud: as the Lord faith afterward; that his seed should be called in Isaack.

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

Vers. 14. PVtting it upon her shoulder, and the childe also. 1. It is not like that Ismael being now a youth of twenty yeares old, was laid upon his mothers shoulders to beare, as the Septuagint read, p. 193or that Abraham was constrained to binde Ismael with cords, and lay him upon his mother, for v. 18. she is bid to take him by the hand, not to lay him upon her shoulder: and whereas shee is said to cast him from her: this was done, not out of her armes, but animo, in her mind and affection: Augustine, Iunius. Or taking him into her lap being sicke, she after despairing of his health, put him from her, Mercer. whereas also hee is called jeled, a childe, this word is used not onelyonly of infants, but of young men, Genes. 4.23. and Hierome well noteth, that all children are so called in respect of their parents. 2. Neither is it here a metaphoricall speech, as Cajetane saith, that to lay Ismael upon his mothers shoulders, was to commit him to her care. 3. But the sentence is thus distinguished, as the Latine readeth well,Hieron. tradit. Hebraic. in Gen. that whereas there are two words, he gave, and imposed, or layed on, this is to be referred to the bottle of water and bread, the other to the child. 4. As for that conceit of the Hebrewes, that Ismael was sicke,Hebrewes conceits. and through griefe fell into a dropsie, or some inflammation, which was the cause the bottle of water was so soone spent, it hath small ground.

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

HE tooke bread and a bottle of water, &c. How commeth it to passe that Abraham being so rich a man, and loving Ismael so well, should send him out with no better provision: seeing that they were not to send away their servants empty, but to give them a liberall reward of sheepe, come, and wine, Deut. 15.13. 1. Cajetane thinketh, that by bread and water all other victuals are expressed, and that Abraham gave them both servants and cattell: being both his father and very rich, and so both willing and able: neither would he deale worse with Ismael his first borne, than with the rest of his sonnes, to whom he gave gif…s, Genes. 25.5. sic Cajetan. But the Scripture it selfe gain-sayeth Cajetan herein, which omitteth not to make mention of the very bottle, which Abraham gave to carry the water in: then by all likelihood the other gifts or greater value should have beene spoken of. 2. Neither need we with Rupertus to seeke out an allegory: that by Hagars carrying of water and not wine, is shadowed forth the old Synagogue labouring under the literall sense of Scripture. 3. Wherefore Tostatus thinketh better, that Abraham gave Hagar no more than these necessary helpes in her journey: 1. Either because Sarah the dame of the house would have it so, whom God commanded Abraham to heare in this case. 2. Or for that the Lord had promised to provide and take care for Ismael. 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren: sic Tostatus. 4. Or Abraham did thinke to send them a supply afterwards, they sojourning not faire off: 5. Or Abraham being in griefe and heavinesse for their departure, might forget to doe that, which otherwise he would have done: for it seemeth he did it in haste. Calvin. Among which reasons, I take the first and the last to be most probable.

QUEST. IX. How Hagars eyes were opened.

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

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

Vers. 22. ABimelech spake unto Abraham, &c. 1. Some thinke, that Abimelech not of any suspition or jealousie toward Abraham, but for love of his vertue, and seeing him to be a man prosperous and beloved of God: both by reason of the victory given him against foure Kings, when he recovered Lot, and the honourable congratulation of Melchisedech, that met him, and now the rate birth of his sonne Isaack: for these causes he desired his friendship, Pererius. 2. But it is more like that Abimelech feared Abrahams greatnesse, and therefore of feare rather than love, desired to make a league with him, Muscul. Calvin: for it is no other like but that Abimelech was affected to Abraham, as afterward to his sonne that sojourned in the same place: and how Abimelechs affection stood toward Isaack, the Scripture sheweth: Wherefore came yee to me, seeing you hate me? &c. Gen. 26.27. yet Abimelech desireth also to make a covenant of friendship with Isaack.

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

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

p. 154QVEST. XII. Of the name and City of Beersheba.

August. qu. 56. in Genes.Vers. 31. WHerefore the place is called Beersheba. 1. The word shabangh, signifieth both seven, and with some little alteration of the points, to sweare: but here Moses deriveth the word, from the oath, which was taken betweene them, although not without relation to the seven lambes given in exchange: Vatab. 2. Moses called the place Beersheba, that is, the well of the oath, before v. 14. but that is by anticipation. Beersheba how counted amōg the cities of Judah belonging to Simeon.3. Of this well the City next adioyning was so called Beersheba, which was the utmost bound of the land of promise toward the South, as Dan was on the north side. 4. This Beersheba was one of those Cities that belonged to Simeons lot, Iosua 19.2. but because Simeon had their inheritance in the middest of the inheritance of Iudah, Iosu. 19.1. Beersheba also is numbred among the Cities of Iudah, Iosu. 15.28.

QVEST. XIII. Why Abraham made a groave.

Vers. 33. ANd Abraham planted a groave, &c. 1. To let passe Rupertus allegory, who by this groave planted by Abraham in a strange countrey, understandeth the Church planted among the Gentiles, professing Abrahams faith. 2. Abraham planted this groave, that it might bee a quiet and solitary place,The idolatrous abuse of groaves among the heathen. Lib. 1. c. 1. Trees consecrated by the heathen to their gods. Why the Israelites were forbidden to consecrate any groaves. to the which he might betake himselfe, for prayer and contemplation. Cajetan. 3. Some think that this groave was set with all manner of fruitfull trees, whither Abraham did use to carry his guests, and by the sight thereof to stirre them up to praise God the giver of all good things. Tostat. ex Targ. Hierosol. 4. It should seeme, that the heathen from this godly use of Abraham, derived by a corrupt imitation their consecrating of woods and groaves to their Idols: and therefore the Israelites were forbidden afterward to doe the like: and that this was the fashion of the heathen, Pliny testifieth: how that severall trees were proper to severall Idols, the escule or oake tree to Iupiter, the lawrel to Apollo, olive to Minerva, myrtle tree to Venus, poplar to Hercules: which abuse was taken up by the idolatrous Israelites: they offered incense under the oakes, the poplar trees, the olive, Hosh. 4.13. 5. This superstitious use was afterward forbidden the Israelites, not for those reasons alleaged by Philo: 1. because the temple of God, amoenitates non postulat, must not be a place of pleasure. 2. or because dung and other filth is applyed to the trees to make them grow, 3. God will be worshipped in pate… and open places, not in secret and obscure corners. For then Abraham would not have worshipped God in a groave, if upon these grounds it were unlawfull. 4. But the cause of the prohibition was the superstitious practice of the heathen, that had abused these things to Idolatry: to whom the Lord would not have his people conforme themselves. Deut. 12.3. You shall breake downe their pillars, and burne downe their groaves with fire, &c. you shall not so doe unto the Lord your God.

QVEST. XIV. How long Abraham sojourned in the land of the Philistims.

Vers. 34. ABraham was a stranger in the Philistims land a long season, &c. 1. Lyranus thinketh with other Hebrewes, that Abraham sojourned in this countrey 25. yeares: for so old Isaack is supposed to be, when Abraham was bid to offer him up in sacrifice: for then Abraham dwelt still in Beersheba, and somewhat after. 2. It is also not unlike, that Abrahams time of abode was longer in Beersheba, than it was in Hebron, in the plaine of Mamre: for it was but 25. yeares from Abrahams first comming into Canaan, in the 75. yeare of his age, to the birth of Isaack, in his 100. yeare: Lyran. 3. From this time of Isaacks birth beginneth the account of the 400. yeares mentioned, Gen. 15.13. Calvin.

Now whereas S. Paul doth draw this history of Sarah and Hagar, Isaack and Ismael, to an allegory: this place giveth occasion to intreat of and handle the Apostles words:The allegory of Sarah and Hagar, handled by S. Paul, Galat. 4. explaned.Gal 4 and to gather the summe of Pererius and others commentaries upon that Scripture, as it is set forth, Galat. 4. v. 21. to v. 27.

QVEST. XV. How diversly the word Law is taken in the Scripture.

Vers. 21. TEll me, &c. doe ye not heare the Law, &c. 1. Sometime the law is taken for the Scriptures of the old Testament: as Ioh. 15.25. a testimony alleaged out of the Psalmes, is said to be written in their law. 2. Sometime, the old Testament is divided into the law and the Prophets, Matth. 7.12. 3. Sometime the law is taken for all the bookes beside the Prophets and the Psalmes, Luk. 24.44. 4. The law is taken for the five bookes of Moses: as here for Genesis the first booke. Perer.

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

Vers. 23. HE which was of the servant, was borne after the flesh. 1. Sometime flesh is taken for the corruptible and mortall state of man in this life: so the Apostle saith, flesh and bloud cannot inherit the kingdome of God: and expounding himselfe, hee addeth, neither doth corruption inherit incorruption, 1 Cor. 15.50. 2. It is taken for the sinfull state and condition of the flesh: as Rom. 8.8. They that are in the flesh cannot please God. 3. It signifieth the nature and state of the flesh, Matth 16.17. Flesh and bloud hath not revealed this unto thee: that is, nothing in the nature of man: so in this place, Ismael is said to be borne after the flesh, that is, after the common order and course of humane birth: Isaack also was borne by promise, that is, beside the usuall strength and course of nature, he was borne by the power of Gods word and promise, of one, whose wombe was in a manner dead in respect of her yeares. Beza.

QVEST. XVII. Of divers kinds of allegories.

Vers. 24. WHich things are spokē by way of allegory. There are three sorts of allegories & parables: some are altogether feined & applied to the matter in hand: such are those parables in the Gospel, p. 195as Luk 10. of the wise steward, Matth. 25. of the ten Virgins: some allegories consist altogether in borrowed phrases, and metaphoricall speeches: such as often doe occurre in the reading of the Prophets. A third sort there is, which are not in words, but in the things: as the serpent in the wildernesse set up, signified Christ, Ioh. 3.14. and here Abrahams family is a figure of the Church.

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

THese are the two Testaments, &c. 1. That is, Sarai and Hagar signifie two Testaments, as the rocke is said to be Christ, 1 Cor. 10.4. 2. They are called two Testaments, in respect of the divers times, and the divers dispensation, which in effect and substance were not two: for the law was a schoolemaster to bring unto Christ: saving that the false teachers, that did strive for the ceremonies of the law against the liberty of the Gospell, did make them not only divers, but contrary. Beza. 3. A Testament is properly taken for the will of the dead, but here in a more generall sense, it signifieth a covenant: and so is the Greeke word foreign used. Perer.

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

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

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

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

QVEST. XXI. How the mount Sinai is said to answer to Ierusalem.

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

QVEST. XXII. Of Ierusalem that is from above.

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

QVEST. XXIII. Wherein Ismael resembleth carnall professors.

Vers. 28. THerefore brethren wee are after the manner of Isaack. This then is the application which the Apostle maketh of this allegory. 1. they which make account to be justified by the ceremonies or workes of the law, are like unto Ismael borne of the bond-woman after the flesh: they which belonged unto the faith of Christ, are the childrē of promise by grace. 2. As Ismael born of the bond woman p. 196persecuted Isaack: so they which either live or teach after the flesh, doe now persecute the servants of God, as the Pharisies did the Apostles, the Pseudocatholikes the professors of the Gospell. 3. As the servant with her sonne were cast out, for mocking of Isaack; so the Jewes for deriding of Christ, are cast out of the land of promise:Augustin. in epist. 45. and so many as beleeve not in Christ whom they crucified, are deprived also of the celestiall Canaan. Perer. 4. Augustine further fitly expresseth this comparison, betweene the carnall and spirituall Israelites by the history of Ionah: resembling the Jewes, envying the calling of the Gentiles to Ionah, angry for the saving of Ninivie: the ceremonies and carnall rites to the gourd, that shadowed but for a time: Christ to the worme, that smote the gourd: and removed the ceremonies, bringing in true righteousnesse and everlasting comfort and refreshing.

4. Places of doctrine.

1. Doct. Christians may have their plentifull feasts, so they take heed of excesse.

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

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

Vers. 20. GOd was with the child and he grew: God was with Ismael by his generall providence … care, in that he grew up, thrived in the world and prospered: but there is a more … grace and favour toward the elect: as our Saviour promiseth to be with his till the end of the world, Matth. 28.20. and in this sense S. Paul saith, God is the Saviour of all men, but especially of them which beleeve. 1 Tim. 4.10.

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

Vers. 21. HIs mother tooke him a wife out of the land of Aegypt. This sheweth that it belongeth to parents to provide that their children bee honestly bestowed in marriage: and that children ought not contract themselves without the consent of their parents: Abraham provideth a wife for Isaack, Gen. 24.4. Isaack for Iaacob. 28.2. By Moses law the daughters vow was not good, unlesse the father did ratifie it: Numb. 30.6. Wherefore the canon law is injurious, that alloweth contracts, and espousals made without consent of the parents. Muscul.

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

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

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

Vers. 24. ABraham said I will sweare. This example condemneth the Anabaptists: and sheweth that it is lawfull to take an oath before the civill Magistrate: either to testifie the truth, for the ending of strife. Heb. 6. v. 12. or for the confirming of a …gue, and performing and keeping of faith, as there was an oath betweene Iacob and Laban, Gen. 31.50. Luther.

5. Places of confutation.

1. Confut. No Sacraments but commanded of God,

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

p. 1972. Confut. Hagar was not Abrahams wife.

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

Neither are the contrary reasons of any value: 1. Thom. Aquin. saith,I… 4. sententi… distinct. 33. that as in the law Moses allowed to give a bill of divorcement, ad evitandum uxoricidium, to avoyd wive-slaughter: so it was lawfull for Abraham to cast out Hagar, for the manifesting of that mystery expressed by Saint Paul, Galat. 4. Contra 1. Aquinas then thinketh, that the very mariage was dissolved, which Pererius denieth, as shall even now appeare. 2. That which Moses permitted, was no approbation, but a toleration, as our Saviour saith, for the hardnesse of their hearts, Matth. 29.6. but this fact of Abraham was lawfull and commendable, the examples therefore is not alike. 3. God will not have his commandement broken: to make a mysterie: but if Hagar had beene Abrahams wife, he in putting her away; had violated that precept: they two shalbe one flesh. 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid, rather than of his wife.

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

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

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

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

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

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

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

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

ANd Saint Paul saith, these are 2. testaments, that is, Sarah and Hagar, signifie two testaments, Galath. 4.24. so the rocke is said to be Christ, that is, prefigured Christ, 1 Cor. 10.3. This Pererius acknowledgeth: and yet could not see, that Christ, &c. after the same manner said, This is my body, that is, a figure p. 198of my body, as both Tertullian and Augustine expound: although there is great difference (I grant) betweene the figure and representation in types, and in sacraments: for there is only a signification of spirituall things: but in the Sacraments, there is a lively and effectuall oblation of the things signified and shadowed forth, yet in the phrase and manner of speaking in both, there is no difference. Beza.

6. Places of morall observation.

1. Moral. Mothers should nurse their owne children.

Vers. 7. THat Sarah should have given sucke, &c. Ambrose well noteth hereupon, that by Sarahs example mothers should learne to nurse their owne children: they which of necessity, for want of milke or weaknesse, doe put forth their children to nurse are excused: but of nicenesse to refuse this duty, is worthy of blame: The Prophet saying, thou hast given mee hope at my mothers breasts, Psal. 22.9. and the Apostle commending widowes, that had nourished their children, 1 Timoth. 5.10. sheweth that God hath laid this duty upon mothers: which they that refuse are but halfe mothers, which nourish the infant in their wombes, but forsake it when it commeth into the world. 2. the infants many times drawing the milke of bad women, doe imitate their evill manners, as we see in plants, and young cattell, that follow the nature of the ground that feedeth them, and the dammes that suckle them. 3. The purpose of nature is made frustrate, when for this end God hath provided milke for the food of infants: for God hath made nothing in vaine. Calvin. 4. By this meanes also the mothers affection is alienated from the childe, whom shee cannot so well fancy, as whom shee hath nursed and kissed at her breasts. Perer.

2. Moral. Our affections must be subject to Gods will.

Vers. 11. THis was very grievous to Abraham: yet Abraham, though his affection stood otherwise, after the Lord had spoken unto him, doth bridle his naturall affection, and submitteth it to Gods pleasure. Wee likewise must learne to confirme our desires to the Lords will; And if commendable and naturall love, such as Abrahams was, must be overswayed by our duty toward God, how much more unnaturall and unlawfull lust ought to be extinguished, which are flat opposite and contrary to the will of God, Calvin. a man is to forsake and deny himselfe for Christ. Mark. 8.35.

3. Moral. The counsell of inferiours not to be despised.

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

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

Vers. 16. I Will not see the death of the child: Hagars heart would not serve her to see her child dye: but this was but a compassionate and effeminate love: give me such a friend and lover, as will not forsake one in the greatest extremity, and will stand by him in the agony of death, when hee hath most need of comfort: I condemne not the first, if it proceed of tendernesse of affection, rather than of nicenesse and want of duty, but I preferre the other. So the Lord said to Iacob, moving him to goe downe into Aegypt, Ioseph shall put his hand upon thine eyes. Genes. 4.6. 4. This duty is the dearest, and nearest all other performed to their friends, to close their eyes, when they were dead.

5. Moral. God heareth our prayers every where.

Vers. 17. GOd heard the voyce of the child, &c. God is every where ready to heare the complaints of the poore: Ismael was heard in the wildernesse, Daniel in the Lions denne, the three children in the fiery furnace, Ionas in the whales belly: Therefore Saint Paul saith: I will that men every where lift up pure hands, &c. 1 Timoth. 2.8. no place is then barred to our prayers. Muscul.

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

Vers. 25. ANd Abraham rebuked Abimelech. &c. Abraham did well, being now to make a firme and faithfull league with Abimelech, to powre forth all the griefe of his heart at once: not as the fashion of some is, which make semblance sometimes of reconciliation and attonement, and yet doe retaine rancour and seeds of malice in their heart: as Ioab did, that embraced Abner with one hand, and strooke him to the heart with the other.

7. Moral. Inferiour officers often abuse the name and authority of their Lords and masters.

Vers. 26. I Know not who hath done this thing, &c. also thou toldest mee not, &c. Abraham is found to bee here in some fault, that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King, but powreth it out upon this occasion. Luther. so many that hold themselves quiet a long time, sometime in their heat will utter their stomack: But the greatest fault of all was in Abimelechs servants, who abusing their masters name & authority, do without his knowledge take away p. 199a well from Abraham: Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men, that they will father their injurious dealings upon their authority, that neither knew, nor consented: So Gehezi abused his Master Elisha. 2 King. 5.22.