Commentary on Genesis and Exodus, Commentary · Chapter 18

Commentary on Genesis and Exodus · Commentary · Chapter 18

p. 160CHAP. XVIII.

The Method.

IN this Chapter is set forth Gods covenant with Abraham, which containeth on Gods behalfe promise of grace and protection, on Abrahams obedience: The covenant on Gods behalfe is propounded generally containing both the promise of God, and the foundation thereof, Gods sufficiency, and the obedience of Abraham in walking uprightly, vers. 1, 2. Then followeth the particular promises, which are either offered of God unasked, or craved by Abraham: The promises offered are three, with their severall signes: first, hee promiseth he should be a father of many Nations, yea, of Kings, and the signe thereof is the change of Abrahams name, vers. 4. to 7. The second is, the promise of the land of Canaan, with perpetuall protection of him, and his seed, vers. 7, 8. the signe thereof is circumcision: where the law and right of circumcision is expressed, where they shall be circumcised, vers. 11. when, vers. 12. who, all males, both home-borne and strangers, vers. 13. wherefore, to be a signe of the covenant: vers. 11. then the perill in neglecting of this covenant is signified, vers. 14. The third promise offered, as concerning the birth of Isaack, and the signe thereof, the changing of Sarai her name, ver. 15. to 19.

Then followeth the promise craved of Abraham concerning Ismael.

Lastly, Abrahams obedience is declared, in circumcising himselfe, and Ismael, and all the males of his house, vers. 23. to the end.

The divers readings.

v. 1. be pleasing before me. S. serve me. Ch. walke before me. caet. sic hebr.

v. 4. It is I, and I will make my covenant, &c. H.B. behold I have made. Ch. I make my covenant (make i… supplied) G. de me. concerning me. T. heb. I,T. r. C. ad. divers. sig. S. c. and my covenant with thee, that is, it is I that made this covenant.

v. 7. I will stablish my covenant betweene my word and thee. G. betweene me and thee. caet.

v. 8. The land of thy habitation. C.S. of thy peregrination, or where thou art a stranger: caet. hebr. ghur, to inhabite, to be a peregrine.

v. 15. Thou shalt not call her Sara, but Sara, S. not Sarai, but Sarah. caet.

v. 18. That Ismael might remaine in thy sight. C. live in thy sight. caet.

v. 23. All which he had bought. H.S. bought with his silver. C. with his money. T.B.G. casaph. silver.

d…ffer. verb.In the time of the same day. S. in the same day. caet. in the body of that day. guetsem, body or substance. heb.

The Explanation of doubts.

QUEST. I. Whether this apparition were visible.

Vers. 1. THe Lord appeared.] The Angell of God was sent to Agar, but the Lord himselfe appeareth to Abraham, Mercer. This was not a secret revelation made to Abraham, but a manifest vision, Calvin. which was shewed unto Abraham not being in a trance, but in some sensible and visible manner, as though an Angell in humane shape talked with him: this may be gathered both by Abrahams gesture, in falling twice upon his face, vers. 3.17. as though he had seene some divine presence: as in that Abraham laughed: he was then waking, and in the use of his sense, not rapt in a trance: and further, vers. 22. God is said to goe up from Abraham: that visible Majesty was taken out of his sight, Cajetane.

QUEST. II. Of the meaning of the word Shaddai.

GOd almighty or all sufficient. 1. Some derive the word Shaddai, here used for dai, that signifieth sufficiencie sic Genevens. 2. Some from Shad, that signifieth a breast or plenty, Oleaster. 3. Other from Shaddad, which is interpreted to spoile, conquer, or overcome, and so they say that God did here invert or overcome the order of nature, in causing the barren to beare. But Oukelos Hierome, Pagnine, Iunius, doe better translate, Omnipotent: God then is called Shaddai, that is omnipotent, and all-sufficient, for his omnipotencie includeth also all-sufficiencie.

QUEST. III. Of the change of the name of Abram to Abraham.

Vers. 5. NEither shall thy name any more bee called Abram, but Abraham. 1. Hierome thinketh, that the Hebrew letter he, is borrowed from the name of God, Iehovah, & added to Abrams name tradit. in Genes. 2. Ferus maketh this mysticall signification of it; that God by giving Abraham a letter of his name, doth thereby give even himselfe unto him: as also thereby is signified, that God should also bee borne of the seed of Abraham: and this should bee in the fourth millenary or thousand yeare after the beginning of the world, as this letter was added in the fourth place. 3. Chrysostome thinketh, that Abram signifieth one that passeth over (because hee passed over the river) mistaking the name Abram and Hebrew for the same,b… 39. in Gen. Phil. lib. de Abraham.whereas the first beginneth with aleph, the other with am. 4. Philo interpreteth p. 161Abram, an high father: Abraham the high father of the voice: and so divideth Ham, the syllable added, from Hamah, that signifieth to make a sound or noise: thereby insinuating, that Abram of an high father who was given to the contemplation of the starres and high things, was now become a perfect wise man: for hee is a wise man, that is, a master of words, and guideth his tongue. 5. But all these are mens conjectures: the Lord himselfe sheweth the reason of this change, because the Lord had made him, Abh, hamon, a father of a multitude: so that Ham, the last syllable of Abrahams name is the first of the word Hamon, that signifieth a multitude: sic Eugubinus, Munster, Iun. and hereupon the Hebrewes well observe, that God to those which he loved, added a letter of his owne name Iehova, as the letter He to Abrahams and Sarahs name: the letter jod, to the name of Iehosuah, who was called Hoshea before.

6. But yet it appeareth not, why the letter Resh remaineth still in the name of Abraham. 1. Ab. Ezra thinketh, that it is borrowed from abir, which signifieth strong; and so Abraham, Wherefore the letter resh is retained still in Abrahams namebetokeneth a strong or mighty father of a multitude. 2. Rasi thinketh it is inserted, to shew him to bee father of Aram his owne Countrey. 3. Some of the Hebrewes thinke, that Resh is not taken away, though He be added, because God doth not use to take from names, but to put to them: which observation is not true: for the Lord taketh away one letter from the name of Sarai, namely jod, and putteth to He. 4. Mercerus thinketh that Resh is of rabh, which signifieth much or great, and so maketh this to be the sense of Abrahams name, a father of a great multitude. 5. But I preferre the common opinion: that Resh remaineth of Abram, and nothing is changed, but onelyonly He added: and so Abraham signifieth an high father of a multitude. Now whereas it is the opinion of the Hebrewes, that it is a sinne and transgression of Gods commandement, to call Abraham any more by the name of Abram: it appeareth to be otherwise, for Nehem. 9.7. he is called Abram: therefore where the Lord saith, thy name shall be no more called Abram, it is not so much a commandement, as an honourable favour vouchsafed to Abraham in the change of his name, Mercer.

QUEST. IV. The reasons why circumcision was instituted.

Vers. 10. LEt every man childe among you be circumcised. Of this institution of circumcision, divers reasons are alleaged. 1. Philo alleageth foure: the fore-skinne was commanded to be cut off, for the better preventing of the disease called the carbuncle: that the whole body might be kept more pure or cleane, and that no soile or filth should be hid under the fore-skinne: that they might be more apt to generation: that the part circumcised might better expresse the similitude of the heart. 2. Moses Aegyptius saith, that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh: but the contrary appeareth, for no Nation is more given over to carnall lust, than the Egyptians, Saracens, Turks, that are circumcised. 3. Some thinke circumcision in that part was prescribed, for the greater detestation of the superstition of the Egyptians and other Nations, that did adore that part, and make an Idoll of it under the name of Priapus, and did carry it about in open shew in their wicked Idolatrous solemnities.

But there are better reasons for the institution of circumcision, and more fruitfull signification. The use then of circumcision is partly politicall, partly morall, partly theologicall. The pollice consisted herein, that circumcision at the first was a note of difference and distinction betweene the holy people,The politicall use of circumcision. and all other Nations: (though afterward other Nations, as the Idumeans, Arabians, Aegyptians, tooke up the same rite, to be circumcised. Thus David called in disdaine Goliah the uncircumcised Philistim, as hereby discerned from the people of God, 1 Sam. 17.36. Beside by circumcision they were admonished to separate themselves from all other Nations, neither to joyne with them in marriage, nor to learne their manners. Thus the sons of Iacob said to the Sichemites, we cannot give our sister to an uncircumcised man, Gen. 34.14. For this cause Theodoret noteth, that circumcision was neglected all the time of the sojourning of the Israelites in the desart,Theoderet. quest. 67. in Genes. because there was then no feare of conversing with other Nations in those solitary places.

The morall use of circumcision, was to teach the inward mortifying and circumcising of the heart, as Irenaeus well observeth out of Deuteronomie, chap. 10. vers. 16. Circumcise the foreskinne of your heart. Ambrose noteth another morall point; Vt puderet unumquemque provictioris aeta is labors, Lib. 4. advers. haeres. cap. 4. The morall use of circumcision. Am. 1. Epist. 77. The Theologicall use.Amos 1vel dolor… cedere, quorum utrumque tenera infantia vicisset: that men of yeares should be ashamed to give place to labour or griefe, which they overcame in their infancie.

The Theologicall use of circumcision, was partly commemorative of the covenant which God made with Abraham and his seed, which served as a sure bond to keepe them in obedience, to walke uprightly before God, Gen. 17.10. Partly demonstrative, in expressing by the part circumcised, the instrument of generation, that originall contagion, which is derived by naturall propagation. And so Augustine and Bede doe understand those words, vers. 14. the uncircumcised man childe shall be cut off, because he hath broken my covenant: Illud significatur pactum, quod cum primo homine iniit Deus: that covenant is meant,Beda in 2. cap. Luk. which was made with the first man: which transgression even Infants by their originall corruption are guilty of. Partly it is figurative, both typicall in shadowing forth faith in Christ for remission of sinnes, and therefore is called by the Apostle, The seale of the righteousnesse of faith, Rom. 4.11. as also analogicall, in representing the Sacrament of Baptisme, that should come in the place thereof. So the Apostle collecteth, In whom ye are circumcised, with circumcision not made with hands, &c. in that ye are buried with him through baptisme, Coloss. 2.11, 12. he maketh circumcision and baptisme one to answer another.

p. 162QVEST. V. How circumcision is said to be eternall.

Vers. 13. MY covenant shall be in your flesh for an everlasting covenant, &c. It is called everlasting, not because simply this signe was to endure for ever, as some thinke, that for this cause circumcision yet remaineth among the Jewes, who are now usurpers of this ceremonie, which by right is extinguished in Christ. But it is said to be eternall, 1. conditionally, and according to the nature of the subject; that so long as the covenant indured, whereof it was a signe, so long the signe should remaine, but the first covenant or testament being determined in Christ, the date also of the signe is expired. 2. It is eternall in respect of that which it signified, which is indeed eternall, the grace of God in Christ, Calvin. 3. It may be said to be eternall in respect of the perpetuall supply thereof, namely baptisme, which shall continue while the Church hath a being on earth, Mercer.

QVEST. VI. Why circumcision was to determine in Christ.

NOw further, whereas the Jewes calumniate the Christians, because they have abrogated circumcision,Hom. 39. in Gen. it shall appeare by these reasons, that at the comming of Christ, circumcision in right was to cease. 1. Chrysostome yeeldeth this reason, that circumcision being given to the Israelites, as a marke of separation and distinction from other Nations, this marke was no longer to bee in use, than while such separation continued. But now in Christ, as the Apostle saith, There is neither Iew nor Grecian, Galat. 2.28. the wall of partition is taken away, therefore the badge of this separation should likewise be removed. 2. The signe was to endure no longer, than the covenant whereof it was a signe: but the covenant is abrogated, as the Apostle alleageth out of the Prophet, Behold the dayes will come, saith the Lord, that I wil make with the house of Israel a new testament, &c. Heb. 8. vers. 8. and so he concludeth, vers. 13. In that hee saith a new testament, he hath abrogated the old. 3. The Apostle thus reasoneth, if the Priesthood be changed, of necessity then must be a change of the Law, Heb. 7.12. If all the ceremonies of the Law at the change of the Priesthood must be altered, then circumcision also among the rest: for if circumcision remained, the whole Law should still be in force, Galat. 5.3. He that is circumcised is bound to keepe the whole Law. 4. The externall circumcision of the flesh, was a type of the internall circumcision of the heart, wrought in us by Christ: the bodie now being come, (the spirituall circumcision) the shadow, that is the carnall should cease: as Ambrose saith, oportuit circumcisione ex parte fieri ante ejus adventum, qui totum hominem circumcidere, & post cessare: It was meet that circumcision in part should be kept before he came, which should circumcise the whole man, and then to cease, Epist. 77. 5. Lastly, the same Ambrose giveth this reason; Donec pratium pro omnib. hominib. dominici sanguinis effusione solveretur, opus fuit singulorum sanguine, &c. till the price in shedding of Christs bloud was payed for all men, it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law: but after Christ had suffered, there was no more need of circumcision in every mans bloud; Cum in Christi sanguine circumcisio universorum celebrata sit; When in Christs bloud the circumcision of all men once for all was celebrated.

QVEST. VII. Why the fore-skinne was commanded to be circumcised.

Vers. 11. YE shall circumcise the fore-skinne of your flesh. 1. Two speciall reasons may be alleaged, why that part which was the instrument of generation, was commanded to be circumcised, first because the promise was made to Abraham, that in his seed all Nations should be blessed: the Messiah was promised to come out of Abrahams loynes, Calvin: Secondly, the signe was there placed, to shew the corruption and contagion of mans nature: that there the remedy should be ministred, where the disease reigned, Muscul. Ambrose addeth a third reason; Vt ii…, qu… ignobiliora membra putarentur, majorem honesta…em circundarent: Epist. 77.That upon those parts which seemed more base, or vile, more comelinesse should be put on. 2. Some might be borne circumcised by nature; as the Hebrewes doe affirme of Sem, that hee was so borne; but of this assertion there is no ground: the other is naturall, yet but rare. 3. Likewise when the foreskinne was circumcised once, it might by art be drawne over againe; as Epiphanius collecteth out of Saint Paul, 1 Cor. 7.18. If any man be called being circumcised, let him not gather uncircumcision: and mention is made of some,Vncircumcision gathered after circumcision. Eiphan. lib. de Mens. & Ponder. 1 Maccab. 1.16. that renounced circumcision, and made themselves uncircumcised: It was also an usuall thing, as Epiphanius witnesseth, for the Samaritans to circumcise againe, those that came from the Jewes, and Jewes such as came from the Samaritans: this practice of drawing againe the fore-skinne, that was circumcised, is thought by Epiphanius, to have beene invented by Esau, to deny his profession, and to raze out his circumcision: ex Pererie.

QVEST. VIII. Why circumcision was tyed to the eighth day.

Vers. 12. EVery man childe of eight dayes old, &c. Why circumcision was tyed to the eighth day, these reasons are yeelded. 1. Chrysostome alleageth these two, because that circumcision in infants, their bodies being not yet come to the growth, might be better endured, and with lesse danger: as also to shew that the circumcision of the body did not profit the soule, seeing infants had no understanding of that which was done, but was a signe onelyonly of grace, hom. 39. Genes. 2. Others doe make a mystery of it: referring this eighth day to the resurrection of Christ, who rose upon the eighth day, by whom we have circumcision: sic Augustine. lib. 16. de Civit. Dei, cap. 26. 3. But the best reason is this, because the infant before the eighth day, was not of sufficient strength to endure that paine: and therefore it was provided that young cattell should be seven dayes with the damme before they were offered, Levit. 22.27. because they were yet but tender. And againe, it was not fit to deferre circumcision longer, because the body of p. 163the infant waxing stronger, should be put to the more paine, Perer. Calvin. 4. Circumcision was not upon any occasion then to be ministred before the eighth day; but infants dying without circumcision, might have inwardly supplyed, that which was outwardly wanting, by the grace of election,Circumcision might be deferred past the eighth day upon necessary occasion. and force of Gods covenant made to the faithfull and their seed. 5. Yet necessity so urging, circumcision might be deferred: like as the eating of the Passeover might bee put off to the second monethmonth upon extraordinary occasion, as if a man were uncleane, or in his journey, Num. 9.10. This also appeareth, in that for the space of forty yeares, all the while that the Israelites sojourned in the wildernesse, their children were not circumcised till Iosua his time, Iosua 5.5. and the reason is given, vers. 7. They did not circumcise them by the way; they were continually in their journey to remove from place to place, and therefore could not conveniently be circumcised. But if Moses example be objected, whom God would have killed, because his sonne was not circumcised; the answer is ready; that the case is not alike, for Moses might either have circumcised his childe before he came forth: or he had not such great haste of his way, but might have stayed to performe so necessary a worke. 6. But whereas the Lord prescribeth the eighth day, both some Hebrewes are deceived that thinke, the sonnes of bond-servants might be circumcised before, and the Ismaelites that circumcised at the age of thirteene yeares.

QVEST. IX. Circumcision found among those which belonged not to the covenant.

Vers. 13. HE that is borne in thy house, and bought with thy money, &c. All which belonged to the covenant, or would have any part among the people of God, were circumcised; but on the other part it followeth not, that all which were circumcised, did belong to the covenant, as the Ismaelites, Egyptians, Ammonites, Moabites, and other people inhabiting neare to Palestina, were circumcised, as Hierome sheweth, upon the 9. chap. of Ieremie, vers. 26. These people retained circumcision as a rite and tradition of their fathers, but not as a signe of the covenant, or profession of their faith and obedience.

QVEST. X. Circumcision not imposed upon strangers.

FUrther it is here questioned, whether the Hebrewes were to compell their servants that were strangers,Tostat. sup cap. 12. Exod cap. 56. to take upon them the profession of their faith, and to be circumcised. 1. Tostatus thinketh, that their servants might be compelled, but not other strangers that dwelt among them: but that it is not like, for seeing he that was circumcised was a debter of the whole Law, Galat. 5. and circumcision was a badge of their profession, it was not fit to force any man to take upon him a profession of religion against his desire. 2. Cajetane thinketh, that servants might be forced to take the outward marke of circumcision, though not the spirituall profession thereunto annexed: in 12. chap. Exod. But these two cannot be severed, as whosoever is now baptized must needs also enter into the profession of Christianity. 3. Pererius thinketh aright, that the necessity of circumcision was not imposed upon any beside the posterity of Abraham: neither that the Hebrewes might force their servants to take circumcision: yet he saith, that it was lawfull for them to use the ministery of servants uncircumcised, as now Christians have Moores and Turks to serve them, Perer. disput. 5. But herein Pererius is deceived, and I preferre the opinion of Thomas Anglicus, which he misliketh, that it was dangerous for the Hebrewes to be served with men of a divers religion,Hebrewes whether suffered to have uncircumcised servants. lest they also by them might have beene corrupted. 5. Wherefore the resolution is this, that as no stranger, servant, or other, was to be forced to circumcision, but it must come from his owne desire, as it may be gathered, Exod. 12.48. so neither were they to receive any uncircumsed person into their house, that would not be circumcised: this is evident by Abrahams practice, that circumcised all his servants, both borne, and bought with money: who no doubt would not have served him, if they had not submitted themselves to Gods ordinance: againe, seeing every one in the house must eat the Passeover, Exod. 12.4.19. neither stranger, nor borne in the house, must eat any leavened bread for the space of seven dayes, and yet none could eat the Passeover that was not circumcised, vers. 48. it followeth, that no uncircumcised persons were to bee entertained, unlesse they were contented to be circumcised.

QVEST. XI. The penalty for the neglect of circumcision afflicted onelyonly upon the adulti.

Vers. 14. THe uncircumcised male shall be cut off, &c. Saint Augustine following the reading of the Septuagint in this place, who adde, the man childe which is uncircumcised the eighth day, which addition is not in the originall, doth understand this place of infants, and their cutting off, he interpreteth of everlasting death, to be cut off from the society of the Saints: and by the breaking of the covenant, would have signified the transgression of Gods commandement in paradise: for the not being circumcised saith he. Nulla culpa in parvulis; Is no fault in little ones, and therefore not worthy of so great a punishment: and so he urgeth this place against the Pelagians, to prove that infants are guilty of originall sinne, and therefore have need of remission, Lib. 16. de Civit. Dei. cap. 27.

1. In that Augustine expoundeth this cutting off, of separation from the society of the Saints, he interpreteth right: some take it for the corporall death; some for the extraordinary shortning of their dayes;What it is to be cut off. some for excommunication; but it is better taken for the cutting off from the society of Gods people now, and the fellowship of the Saints afterward, for he that should contemne circumcision being Gods ordinance, doth consequently refuse the covenant and grace of God, whereof it is a seale and pledge.

2. But that exposition of Augustine seemeth to be wrested: to referre the breaking of the covenant to Adams transgression. 1. The Apostle saith, that they sinne not after the like manner of the transgression of Adam, Rom. 5.14. 2. The Scripture calleth not that prohibition given to Adam, a covenant. 3. The Lord calleth circumcision his covenant, vers. 20. what other covenant then is broken, but that which the Scripture treateth of here?

3. Neither can this place be understood of infants that are uncircumcised. 1. That addition, the eighth p. 164day, is used onelyonly by the Septuagint, it is not in the Hebrew. 2. the words are, qui non ci…cumciderit, hee which shall not circumcise, &c. so readeth the originall, the Chalde paraphrast, Iunius, &c. which sheweth, that it must be understood of them that are adulti, of yeares of discretion, not of infants. 3. Abrahams practice sheweth as much, who circumcised those that were of yeares. 4. Againe to breake the covenant, is not incident to children: the punishment therefore is not to be inflicted, where the offence cannot be committed. 5. If Infants be not circumcised, it is the parents faults for omitting it, not the Infants: as may appeare in the example of Moses, whom the Lord punished, and not the childe, for the neglecting of that Sacrament.

QUEST. XII. Whether Abraham laughed through incredulitie.

Vers. 17. ABraham fell upon his face and laughed. 1. This was not onelyonly an inward rejoycing of the minde, as the Chalde translateth, for Abraham indeed laughed. 2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him, as Chrysostome thinketh, and some others, who make Abrahams and Sarahs laughter all one: infidelitate peccavit sanctus Abraham, &c. Holy Abraham, saith he, sinned by infidelity, and therefore his seed was punished 400. yeares with servitude, 6. homil. de poenitent. The same also is the opinion of Hierome, that Abrahams laughing, his speech shall Sarah that is ninetie yeare old beare: his wish and prayer for Ismael did declare his incredulity, lib. 3. cont. Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe, where he saith, Rom. 4.19. alluding to this place, He was not weake in faith, v. 21. being fully assured, that he which had promised, was also able to doe it. And if Abrahams laughter had proceeded from doubtfulnesse, God would not have named Isaack, of such laughter: in the which name Rasi noteth many mysteries in the letters: jod signifieth the ten tentations of Abraham: …sadds, the age of Sarah, of ninetie yeare: cheth, the eighth day for circumcision: coph, an hundred yeares, which was Abrahams age. 3. Neither did Abraham at the first doubt, but afterward was confirmed in the faith, which is the opinion of Ioannes Arboreus, reported by Pererius: for the Apostle doth free Abraham also from all doubting, either first or last, Rom. 4.20. Neither did hee doubt of the promise of God through unbeleefe. 4. Neither is Cajetans conceit to be admitted, whereunto Pererius seemeth to subscribe, that Abraham doubted not of the truth of Gods promise, or of his power, but onelyonly he doubted, whether the promise were to be taken literally, or mystically, in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense, if he beleeved that God would and could literally and properly make good his word? And Saint Paul sheweth that Abraham understood the promise properly and literally, when he saith, that he considered not his owne body, which was now dead, being almost an hundred yeare old, nor the deadnesse of Sarahs wombe, Rom. 4.19. 5. Neither yet can I fully consent to Ambrose and Rupertus, that doe discharge Abraham of all manner of doubtfulnesse: as Ambrose saith, that whereas Abraham prayeth for Ismael, he did not doubt of Gods promise, to receive a sonne by Sarah: but desireth that Ismael also may live, & sic superabundet gratia, and so Gods grace might abound the more. Rupertus saith, that whereas Abraham said, shall a sonne be borne to him that is an hundred yeare old? Non dubitando dixit, sed suam faelicitatem admirando: He doubted not in so saying, but admiring his owne happinesse: Lib. 5. comment. in Gen. cap. 35.Gen 35for there appeareth some difficulty and hesitation in Abrahams speech, seeing hee objecteth with himselfe the same thing which Sarah did: shall a childe bee borne to him that is an hundred yeare old: as Sarah said, shall I certainly beare a childe that am old, Gen. 19.13. though Abraham yeelded not to this objection, as Sarah did, neither shewed so great weaknesse in doubting, and therefore was not reproved, as Sarah was. 6. Wherefore the best solution is, that these objections and doubts in Abraham, proceeded not from want of faith; but Abraham feeling in himselfe a sight betweene faith and carnall sense, striveth against humane reason, and overcommeth these motions at the first, and so was strengthened (as the Apostle saith) in the faith: and his faith was thereby made more glorious, Calvin. There was then in Abraham a strife betweene his naturall reason, which wondred, that he at an hundred yeare, should have a sonne of Sarah, and his faith, which beleeved that God was able to doe it: yet in this cogitation he remained not long, his faith prevailed.

QVEST. XIII. Whether Abraham were circumcised first or last.

Vers. 23. THen Abraham tooke Ismael, &c. 1. It is questioned, whether Abraham were circumcised first, to give good example, or last, which I thinke rather with the Hebrewes, because Abraham had beene unfit by reason of his cutting to circumcise others: but it is certaine he beganne first with his owne sonne Ismael, to make the other more willing. 2. Abraham alone could not circumcise all his family: therefore it is like, that thereto be used the helpe of others: as the Jewes to this day use Chirurgians,Whether hee circumcised his family himselfe. which are skilfull in cutting, to circumcise their children. 3. Abraham the same day doth circumcise his family, to testifie to the world, that he was not ashamed of the badge of his profession, and to shew his prompt obedience, in not deferring the commandement: whereupon to this day the Jewes circumcise in the day, not in the night. Mercer.

4. Places of doctrine.

1. Doct. Our faith must rest onelyonly upon Gods words.

Vers. 4. BEhold I make my covenant, &c. Wee learne, that our faith must depend onelyonly upon Gods word: as here the Lord would have Abraham to consider who it was, that made this covenant with him: behold I, &c. We must not then greatly regard what man saith: but the word of God must p. 165be our warrant. As our Saviour maketh this opposition; You have heard that it was said to you of old time, &c. but I say unto you. Mat. 5.27. sic Calvin.

2. Doct. the Sacraments called by the name of the things.

Vers. 10. THis is my covenant. That is, the signe of my covenant: so the Sacraments are called by the name of the things which they represent, because they are not naked and bare signes, but doe verily seale unto us the promise of God. In the same sense, and by the like figure called (metonymi…) doth our Saviour call the bread his body, saying, This is my body, whereof it was a figure onelyonly and representation, Mercer.

3. Doct. Difference betweene externall and internall calling in the Church.

Vers. 7. I Will establish my covenant betweene me and thee, and thy feed after thee in their generations, &c. All then that were of Abrahams seed by Isaack, did belong to the externall covenant, and Church of God: and therefore are called in generall by our Saviour, the children of the Kingdome: yet the covenant of grace appertained onelyonly to those, that received it by faith, and so were the children of faithfull Abraham: as Saint Paul saith, They which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom. 9.8. Calvin.

4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants.

Vers. 12. EVery man-childe of eight dayes old shall be circumcised, &c. From hence the baptisme of Infants, which commeth in the place of circumcision, is most pertinently proved, against the grosse errour of the Anabaptists: for as then Infants were circumcised, to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit: so even Infants now, being guiltie of originall corruption have need of the Sacraments of regeneration.

5. Doct. Gods purpose and promise towards vsus, should not stay our prayers.

Vers. 20. COncerning Ismael, I have heard thee, &c. God had promised before to Hagar, that he would greatly increase her seed, Gen. 16.10. and yet here it is ascribed to the prayer of Abraham: whereby we learne, that we are to pray even for those things, which we know God purposeth toward us: as our Saviour saith, Your heavenly father knoweth whereof ye have need, before ye aske of him, Matth. 6.8. yet in the same place he teacheth his Apostles to pray, Mercer.

5. Places of Confutation.

1. Confut. Against adoration of Angels.

Vers. 3. ABraham fell on his face, and God talked with him.] If it were an Angell, that in the person of God talked with Abraham, then was this no gesture of adoration, in that Abraham fell upon his face: for the Angels will not suffer men to worship them, Revel. 22.9. But if they will needes have it adoration, then it was God, that talked with him, and not an Angell, as the words of the text insinuate. Muscul.

2. Conf. The circumcision of the male, how it served also for the use of the female.

Vers. 12. EVery man child of …ight daies, &c. Though the males only were circumcised, because the beginning of generation, and so of originall corruption was from them, yet it served also for the signe of the covenant for the female sexe, because the woman is of the man, as the Apostle saith 1. Cor. 11.8. and so was circumcised in the man. But hence it followeth not, that sacraments now may be applyed to the use and benefit of such as receive them nor, which is an usuall thing in the popish Church: because there is now no such reason, or meanes of communicating the sacraments to the not receivers, as circumcision both by the intention of the Author, and order of nature, in the male, was forcible also in the other sex.

3. Confut. Sacraments doe not actually conferre grace.

HEnce also it is evident, that Sacraments doe not actually conferre the grace of Justification, or remission of sinnes, because Abraham was not justified by his circumcision. But he was first justified by faith, and afterward received circumcision the seale thereof, as S. Paul sheweth, Rom. 4.10, 11.Libr. 4. advers. haer. c. 30. This Irenaeus concludeth, Quod non per circumcisionem justificabatur homo sed in signum data est populo, clarum fuit judicium ipse Abraham, qui ante circumcisionem justificatur, &c. That man was not justified by circumcision, but it was given as a signe to the people, Abraham is a cleare evidence, who was justified before circumcision. Chrysostome also rendring a reason why Infants were circumcised, thus writeth; Altera causa fuit, Chrysost. hom. 39. in Genes.ut re ipsa discer…mus, nihil animae circumcisionem illam profuisse, sed eam signum tantum gratia esse factam, &c. Another cause is, that we should learne, that the circumcision did not profit the soule, but was onelyonly a signe of grace: for children when they understand not what is done to them, can reape no profit thereby to their soules. Hence also is confuted the note of some Hebrewes, that Abraham, chap. 17. vers. 1. is bidden to be perfect, because he had not yet received circumcision; whereby he was made perfect: for circumcision was no cause, but a signe of his election in the covenant. Mercer.

p. 1664. Confut. Baptisme, wheret… it excelleth circumcision.

WHerefore, whereas Pererius sheweth a threefold preeminence of Baptisme beyond circumcision. 1. In the facility or easinesse of it, because it is not so painfull to the flesh, as circumcision was. 2. In the universality and liberty: for baptisme is free for both sexes, for all Nations, that professe Christ at all times: circumcision belonged onelyonly to the Israelites, and to males, and was tied to the eighth day. 3. In the efficacie, because baptisme, absolveth a man from all sinne, and the punishment thereof, &c. We willingly acknowledge the two first points of preeminence: but such an efficacie actually to give remission of sinnes, neither circumcision had then, nor baptisme now: for it would then follow, that every one that is baptised, is surely saved, his sinnes being remitted, or else that his sinnes being remitted, may returne againe.Baptisme giveth remission of sinnes, no otherwise than circumcision did. But God useth not where hee hath once forgiven sinnes, to remember them any more, Esech. 18.22. Baptisme then we confesse, signification…, in signification and representation is more rich than circumcision was: for washing is a more lively resemblance of our cleansing in the bloud of Christ; and it is a commemoration, of a benefit performed, whereas circumcision was a type of the same to be exhibited. But otherwise for the efficacie there is no difference: they both are seales and confirmations of faith for the remission of sinnes, nor actuall conferrers and bestowers of grace.

5. Confut. Abraham the first that received circumcision.

Heorodtus error.FUrther, Herodotus is here found to be in an errour, that thinketh that the Egyptians were the first that were circumcised, and that the Jewes received it from them. Whereas it is evident, that Abraham was the first that received circumcision by the commandement of God himselfe, and that the Egyptians above 200. yeare after learned it of the Hebrewes, that sojourned with them above 200. yeares more.

6. Confut. Neither Circumcision under the Law, nor Baptisme under the Gospell, absolutely necessary.

Vers. 14. THe uncircumcised male, &c. shall be cut off, &c. This place I shewed before quest. 1. to be understood not of children that were uncircumcised, which was their parents fault and not theirs, but of such as were adulti, of yeares: therefore it is no good reading, to say the uncircumcised man childe, but the male, Zachar: for the infant of eight dayes old, mentioned, vers. 12. is of purpose omitted here. Hence then it is inferred, that there was no such absolute necessity of circumcision, that children wanting it should be damned. 1. For the children of Israel were not circumcised for the space of fortie yeares, all the time of their sojourning in the wildernesse, Ios. 5.6. Neither is it noted to have beene any fault to neglect it, because they were continually in their journey. So they were charged to keepe the Passeover by an ordinance for ever, and whosoever kept it not as it was prescribed, should be cut off, Exod. 12.14, 15. yet upon extraordinary occasion, as of some uncleannesse, or by reason of a long journey, they might deferre the eating of the Passeover till the foureteenth day of the second monethmonth, Numb. 9.10, 11. yea it is evident that the Passeover after the first institution, was but once kept in the wildernesse for the space of forty yeares, namely, in the first monethmonth of the second yeare, Num. 9. 1. And it was not celebrated againe till Iosua his time,The Passeover but once kept in the wildernesse, by the space of forty yeares. Cajetan. in 17. cap. Gen. Iosua 5.10. after they were entred into the land of Canaan. 2. Cajetane a popish Writer, giveth good evidence here, Consentaneum est, ut non puniatur, nisi qui culpam admisit, infantes, antem nullam possunt admittere culpam, proinde poena hic designata, adsolos adultos spectat, ut ii solum merito puniantur, qui solum de omissa circumcisione jurae culpanda sunt. It is fit that none should be punished, but they which had committed the fault: but infants can commit no fault, therefore the punishment here designed doth belong onelyonly unto the adulti, that they onelyonly be worthily punished, which onelyonly are rightfully blamed for the omission of circumcision. Now put baptisme in the place of circumcision, and this sentence is most true, as well of the one as of the other: that as there is no cause why an infant should perish for want of circumcision, which is not his fault, so neither for the not having of baptisme: If then the ceremonies of the Law were not urged with such strict necessity, there is no cause to impose such a yoke now under the liberty of the Gospell.

Morall Observations.

1. Observ. Affection may sometime be blinded, even in the righteous.

Vers. 18. O That Ismael might live, &c. 1. Though Abraham neither doubted to receive a sonne by Sarah, and so prayeth for Ismael. 2. Neither yet feared lest Ismael should have died, another sonne being promised, as some thinke. 3. But onelyonly desireth, that Ismael together with the promised childe might be blessed: and doth in thus praying, acknowledge himselfe unworthy of such an extraordinary blessing, holding himselfe contented, if it so pleased God, with this sonne which he had already had,How Abraham prayed that Ismael might live. Mercer. 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael. And thus we see, that oftentimes righteous men may be blinded in their affections, as Isaack was towards Esau, whom he would have blessed, Ioseph toward Manasses, before whom Iacob preferred Ephraim the younger, Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed, 1 Sam. 16.6.

1 Observ. Of the true joy of the spirit.

Vers. 17. ABraham laughed. Oukelos readeth rejoyced: and indeed this laughter of Abraham proceeded not of incredulity, but shewed the great gladnesse of heart, which he conceived upon this p. 167promise of the Messiah, which should come of his seed: of this joy our Saviour speaketh in the Gospell, Your father Abraham rejoyced to see my day▪ he saw it and was glad, Ioh. 8.56. There is no joy then to the joy of the spirit, neither any gladnesse like to that which ariseth of our hope of salvation in Christ.

3. Observ. Abrahams obedience in keeping circumcision.

Vers. 23. ABraham tooke Ismael, &c. Abrahams obedience diversly appeareth, 1. in that he deferreth not the time, but the selfe same day circum…seth his family. 2. In that he circumciseth all the males of his house, omitting none. 3. He performeth this ministery and service chiefly himselfe, wherein he might use also the helpe of others▪ for he alone was not able to circumcise 318. persons, for so many he had in his house. 4. He refuseth not to be circumcised at the age of 99. yeares. This example of faithfull and obedient Abraham teacheth us, how diligent we ought to be in keeping Gods commandements: and how exact in celebrating the mysticall rites and Sacraments of religion.

4. Observ. The duty of the masters of families.

FUrther, In that Abraham circumciseth his whole family, it sheweth what the duty of parents and masters of families is, to see that all in their house be brought to the knowledge of God: for this cause is Abraham commended of God, Gen. 18.18. And the law, the charge of keeping holy the Sabbath, both for the children, servants, strangers and sojourners in the house, is laid upon the governour of the family, Exod. 20.10. Abraham also beginneth with his owne sonne Ismael: and so should parents give good example to others, in their governing of their owne children, Mercer.

5. Observ. The righteous had in remembrance with God.

Vers. 24. ABraham was 99. yeare old, &c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places. He was 75. years old when he went out of Haran; Gen. 12.4. He was 86. when Ismael was borne, Gen. 16.16. Ninetie nine when he received circumcision, Gen. 17.24. an hundred yeare old when Isaack was borne, Gen. 21.5. And the whole time of his life is set downe, an hundred and seventy five yeares, Gen. 25.7. This is done to none other end, but to shew us, that the righteous are had in remembrance with God: that their yeares, dayes, moneths, yea the haires of their head before him are numbred, Perer.

6. Observ. Contrary religions not to be suffered in one Kingdome.

Vers. 12. HE that is borne in thy house, and bought with thy money, must needs be circumcised. Mercerus well collecteth hereupon, that neither Kings in their kingdomes, nor fathers in their families, should tollerate any contrary religion, but bring all (under their charge) to the obedience of faith: first, this is agreeable to the precept and commandement of God in Scripture. 1. For the charge of keeping holy the Lords day, is laid upon the father of the house, both for himselfe and all that are within his gate, Exod. 20.10. but Idolaters and superstitious persons, cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth, that if any person shall entice to Idolatry, or any City shall set up a new worship, the one should be killed, the other destroyed, Deut. 13.9.13. 3. To this belongeth that precept of the Lord: To seperate the precious from the vile, Ier. 15.19. true worshippers must be severed & discerned from false. 4. This is the meaning of the Law, Levit. 19 19. Not to sow the field with divers seeds, nor to weare a garment of divers things: so divers religions and professions in one Kingdome are not to be admitted or suffered: likewise Moses saith, Deut. 12.10. Thou shalt not plow with an Oxe and an Asse together: which Saint Paul thus expoundeth, 2 Cor. 6.14. Be not unequally yoaked with Infidels, &c. what communion betweene light and darknesse, &c.

Secondly, this hath beene the practice of the Church in all ages, to cast out the leaven of contrary doctrine and profession: In the time of Enos before the floud, the servants of God and true worshippers, beganne to call upon the name of God, that is to serve the Lord apart in their holy assemblies, and to separate and divide themselves from the prophane generations of Cain: Ismael is cast out of Abrahams house, because he was a scorner of Isaack, as all Idolaters are of true worshippers: Iacob reformeth his house, and putteth away the strange gods, Gen. 35.2. Iosua maketh the Gibeonites hewers of wood, and drawers of waters for the house of God, Iosua 9.13. David expelleth the Idolatrous Jebusites out of Jerusalem, 2 Sam. 5.8. Asa put Maacah his mother from her regiment, because she was an Idolatresse, and brake downe her Idoll, 2 Chron. 15.16. Iosias put downe the Chemarims, a sect of Idolatrous Priests, 2 King. 23.5. Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them, but refused their service which they offered, Ezra. 4.3.

According to the patterne of these worthy examples, we doubt not, but that our Christian Soveraigne is resolved to take away all mixture of religion: not to admit any toleration of contrary worship, but with Iosias to expell all Idolatrous Chemarims, and Masse-Priests, with Asa to put all such from places of government, and with Zerubbabel, to reject their service and imployment, either in Church or common wealth: And we assuredly trust, that the presence of Gods Arke among us, shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Countrey of Britaine.