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Q. IN that God doth call Abraham par∣ticularly from Chaldea, doth it fol∣low that there was more excellency and worth in him then in the rest?
A. No: for before our calling we are all by nature the children of wrath. Abraham was an Idolater, as well as the rest of his kindred, Ios. 24. 2. For how could hee else
chuse, beeing borne of Idolatrous parents; and bred amongst an idolatrous people, and wanting the meanes to know the true wor∣ship of God, till God himselfe did wonder∣fully call him. Yea if he had beene free from superstition, wherein had the mercy of God appeared in calling him? then Abraham be∣ing in the same estate of misery that others were, is the more bound to God for his mer∣cifull calling: for it was of his meere loue that he called both him and his seed, because he loued their fathers, therefore hee chose their seed after them, saith Moses, Deut. 4. 37. And as God called Abraham from Chal∣dea, so doth he call vs from the power of Sa∣tan, not because of our foreseene merits, but because it was his pleasure, for it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. 9. 16.
Q. How and to what end was Abraham called?
A. He was called effectually, for he is not of the number of those who are called but not chosen. Mat. 20. 22. But of these who called in time, predestinated before time, and shall be glorified ofter time, Rom. 8. 30. Secondly, he was called not by violence, as Paul, nor by affliction, as oftentimes the Israelites were,
nor by present benefits, as those who were healed by Christ and the Apostles, nor by working of miracles as many in the Gospell, but by the bare word of God, Get thee out of thy country, &c. Thirdly, hee was called not because of his fore-seene faith, much lesse be∣cause of his fore-seene merits, for both these follow calling; Non praecedunt iustificandum, sed sequuntur iustificatum. But hee called him, because it was the good pleasure of his will, Ephes. 1. 5. Fourthly, he is not called onely to a priuate office or function, as Saul was to kingdome, Judas to the Apostleship, and neither of them to grace: but he was cal∣led both to bee a Father and Prince on his people, as also to be a member of that City which he looked for; whose builder and ma∣ker is God, Heb. 11. 10. Fifthly, he is not cal∣led as he was, who first desired to bury his father. But as Peter and Andrew, lames and Iohn were, who leauing their ships, their fa∣thers and their nets followed Christ, Mat. 4. So Abraham departed as the Lord had spoken.
Q. How often did God appeare to Abra∣ham?
A. Nine times. First, now in Chaldea, where he is bid leaue his country. Secondly,
when he came to Canaan, then God promised to giue his seed that land, Gen. 12. 7. Thirdly, when hee departed from Egypt to Canaan; being separated from Lot, then the Lord promised to him and to his seed the land of Canaan, Gen. 13. 14. Fourthly, in a vision, when God promised to multiply his posteri∣ty, as the starres, Gen. 15. 1. Fifthly, when Abraham was 99. yeares old, then he chan∣ged his name from Abram to Abraham, and instituted circumcision the seale of the coue∣nant, Gen. 17. 1. Sixthly, in the plaine of Mamre, setting in his tent dore, then hee re∣ceiued the three Angels, Gen. 18. 1. Seauenth∣ly, when he was commanded to cast out Ish∣mael, Gen. 21. 12. Eightly, when hee was commanded to sacrifice his sonne Isaac, Gen. 21. 1. Ninthly, when hee staved him from offering of his sonne, Gen. 22. 11. And by all these apparitions wee may see how highly God did account of his seruant Abraham, and how happy and honourable they are whom God loueth, although they are con∣temptible to the world. Secondly, God ap∣peared oftentimes to Abraham, and so hee doth still to his Saints, although not after that manner, that hee did to Abraham, yet in his spirit hee is with vs to the end of the world.
Q. How did God appeare to Abraham and the Prophets?
A. Here it is not expressed how God ap∣peared or spake, but we know that God hath beene both seene and heard of his people, not in regard of his essence, which is most simple, free from accidents, infinite, incom∣prehensible, neyther must we imagine with the Anthropomorphits, that God hath a bo∣dy and members by which he is made visible, for no man hath seene God at any time, Ioh. 1. No man can see him and liue, Exod. 33. No: in the kingdome of heauen wee shall not see his essence with our bodily eyes. We may, see him with the eies of our minds as the Angels doe now, for we shall be like to them. Yet we shal see him perfectly with our bodily eyes, but in the person of his Son our media∣tor; for the godhead dwelleth bodily in him; then neither Abraham nor any Prophet hath seene or heard God in himselfe, but onely they haue enioyed his presents in externall signes, as Moses in the fierie bush, the Israe∣lites in the cloud and fire, in smoake and voi∣ces, thunders and lightnings, the Priests in the mercy seat, in the Arke, in Vrim and Thummim. The Prophets sometimes in the shape of a man, sometime they did inioy him without any externall signe, immediately by
his spirit working vpon the vnderstanding and will, and they haue seene him sometimes by dreames, sometimes awaking, sometimes in a trance, as his Maiestie thought good, but there neuer was, nor is, nor shal be a more ex∣cellent way to see him, then in his sonne Ie∣sus. For hee that hath seene him, hath seene the Father. Joh. 14. Then we know not how he appeared and spake to Abraham, it is suffi∣cient for vs to know that hee appeared in some externall image. Quam voluntas eligit non quam natura creauit. Ambros.
Q. Why doth God command Abraham to leaue his countrey?
A. Because he will trie his faith and obe∣dience. Secondly, because he will weane him by degrees from the loue of the world. Thirdly, because hee will haue him to bee a Preacher amongst the Cananites, to shew them the knowledge of the true God. That he may winne some to saluation; and make the obstinate inexcusable. Fourthly, that he may take possession of that land in the name of his posteritie. Fifthly, that hee may flee from the Societie of the Idolatrous Chalde∣ans, and shunne all those that were hinderers to him in Gods seruice; especially his friends and acquaintance. Sixthly, to teach vs what we should doe, when wee are called; euen
leaue our owne countrey, Rindred and fa∣thers house, that is, the world, our sinnes which are so deere vnto vs, and the dominion of Satan, that we may follow Christ to the heauenly Canaan. Seauenthly, that Gods power might appeare the more, in defending Abraham, in preseruing and multiplying his posteritie, amongst the midst of their ene∣mies in a strange land, and at last giuing them the full possession of it, then for these reasons Abraham forsooke his countrey, friends and acquaintance, which was hard for flesh and blood to doe, yet by faith hee went out, not knowing whither hee went. Heb. 11. 8.
Q. Is it lawfull then for vs to forsake our countries and friends, if they hinder vs in Gods seruice?
A. Yes, for if we preferre father or mo∣ther, or any thing to Christ, we are not wor∣thy of him, for this cause therefore Abra∣ham, Isaac, and Iacob, soiourned in the land of promise, as in a strange countrey. Heb. 11. 9. Lot forsooke Sodome, the Israelites Ae∣gypt; Moses refused to be called the sonne of Pharaohs daughter. Heb. 11. 24. Elias and Iohn Baptist liued in the wildernesse. Christ also did retire himselfe commonly to the shippe, the mount and the desert: the Disci∣ples
forsooke all and followed Christ. Math. 18. 28. And many holy men in the Primi∣tiue Church, of whom the world was not worthie, as th' Apostle saith, wandred in de∣serts and mountaines, in dennes and caues of the earth. Heb. 11. 38. And truly as the socie∣tie of the wicked, hinders the seruice of God, so nothing fitter to adunace it, then a priuate life, free from the multitude. Amongst whom we both see and here these things, which doe not bring vs to God, but drawes vs from him; yet here I doe not commend the idle life of the Monkes, which is vndertaken more for superstition then religion, for the belly then the soule, amongst whom for the part: gluttonie; couetousnesse and intempe∣rance doe reigne, instead of sobrietie, meeke∣nesse and continencie, as Helias Abbas did complaine, although I finde nothing in that kinde of life contrarie to true Christianitie, if so be it were purged from errour and su∣perstition, and corrected according to the patterne of that life, embraced by the Pri∣mitiue Church, and so highly commended by the fathers. For indeede their Monaste∣ries were the seed-plots and seminaries of the Church, and free from these errors and abuses, which now adaies haue filled our Mo∣nasteries. Now, though Abraham left his
countrey, yet this must not be a president for vs vpon euery occasion, to forsake our countrey and friends, or to thinke that God can onely be serued abroad and not at home, truly many holy men, who neuer forsooke their countrey and friends, haue serued God sincerely. And it was the praise of Noah, that he was righteous before God, in that wicked generation wherein he liued. But if wee see that wee cannot liue amongst our friends without indangering our saluation, let vs rather loose and forsake all, then loose our soules.
Q. In what countrey was Abraham now when God called him?
A. Not in Mesopotamia, or in the way betweene Chaldea and Charran, as Augustine thinketh, lib. de ciuit. Dei. 16. cap. 15. For hee is called out of his countrey, which is not Mesopotamia, though S. Steuen saith, that he was in Mesopotamia, but there he calleth all the countrey beyond Euphrates, Chaldea, Sy∣ria, Babylonia by this name. Secondly, nor in Charran, for this was not his countrey, and to say that hee was twice called, once in Chaldea, for that was his countrey, and from Vr in Chaldea he was called. Gen. 15. 7. Then to thinke that he was commanded to leaue
his countrey, after that he had left it already is ridiculous, neither must we thinke that ei∣ther Mesopotamia strictly taken, or Charran, could be Abrahams countrey, seeing hee did but soiourne there but a while like a stran∣ger, his minde in the meane time being still in Charran.
Q. How did Abraham leaue his kindred, seeing they went with him?
A. Of all his kindred, none went to Ca∣naan with him but Lot his brothers sonne, for Terah died in the way of Charran, Na∣chor went not from Chaldea. Secondly, sup∣pose his father went with him to Charran, ei∣ther because he hated the Chaldeans Idola∣trie, or else because hee would not loose the societie of his sonne Abraham. Yet Abraham was so disposed and resolued, that although his father had not gone, or if he had labou∣red to diswade him, yet he would haue gone whether the Lord did call him. And in this hee sheweth a singular faith and obedience, both in that he was so resolute to goe, how∣soeuer his friends were disposed, as that hee would leaue a certaintie for incertainties, his owne friends and countrey, for a land hee knew not: for although in the former chap∣ter Moses nameth Canaan. Yet it doth not
follow, that Abraham as yet, knew that hee was to goe thither, for Moses of himselfe doth name it by the figure Prolepsis.
Q. What are the blessings that God doth pro∣mise to Abraham?
A. First, that hee would make of him a great nation, which hee performed in his children by Agar, but more wonderfully in the Israelites by Sarah, being old and barren, but aboue all in the spirituall Israelites. For hee is the father of all them that beleeue. Rom. 4. 11. Secondly, That hee will blesse him, and so he did in earthly things. For he was very rich in cattell, in siluer and golde, Gen. 13. 2. and 24, 25. But specially in spi∣rituall things. Gal. 3. 14. Eph. 1. 3. Yea in all things God blessed Abraham. Gen. 24. 1. Thirdly, he will make his name great; (not as the Hebrewes thinke by putting to the letter (He) and of Abram, making it Abra∣ham, for this coniecture is ridiculous) but he will make his fame and person glorious. For the name is often taken for the person it self, as thou hast a few names in Sardis, that is, a few persons. Reu. 3. 4. And Gods name is in Scripture taken for himselfe, then Abraham was great and famous, for his faith and obe∣dience, for Gods care to him for many bles∣sings
he had of God, in his sonne Isaac, in barren Sarah, in his posteritie the Israelites, in the faithfull, whose father hee is; in that God calleth himselfe, the God of Abraham. But specially in that Christ came of Abra∣ham according to the flesh, so then Abrahams name shall bee so great, that hee shall bee a blessing to others. Fourthly, hee will blesse them that blesseth him, and curse them that curse him; so Lot and Ismael were blessed for his cause; Pharaoh was plagued, the foure Kings ouerthrowne, and Abimelec terrified for his sake; but this cursing and blessing hath beene alwaies seene executed vpon the friends and enemies of the Church; the Ba∣bylonian, Persian, Grecian, Romane Monar∣chies, haue beene cursed for cursing her. But the mid-wiues in Aegypt, the whoore Ra∣chab, the widdow of Serepta, and many o∣thers haue beene blessed for blessing her. Fifthly, in him all the families of the earth shall be blessed, that is in his seed. Gen. 22. 18. Which the Apostle expoundeth of Christ. Gal. 3. 16. For the blessing of God is come to the Gentiles through Jesus Christ. Gal. 3. 14. God hath sent Christ to blesse vs, in turning euery one of vs from our iniquities. Act. 3. 26. Yea in Christ God hath blessed vs, with
all spirituall blessings, &c. Eph. 1. 3. Heere then we see how bountifull God is to Abra∣ham for his imperfect obedience, thus hee deales with his Saints, for brasse hee brings gold, and for iron, siluer, and for wood brasse, and for stones iron, &c. Jsay 60. 17. And wee must obserue, that from the promise to the law are foure hundred thirty yeares, Gal. 3. 17. And all this while the Israelites dwelt as strangers in Egypt, Exod. 12. 40. Yet not in Egypt onely, but some part they spent in Ca∣naan, and because they did spend the most part of it in Egypt, therfore Moses only men∣tioneth Egypt.
Q. How old was Abraham when he went from Charran?
A. Seauenty fiue yeares olde, and in this he deserueth singular commendations, that although now he was old and feeble, yet hee would not descest from going his iourney. Secondly, in that he went as the Lord spake vnto him, we doe learne how to guide our a∣ctions, for this is true piety, to vndertake no∣thing, but what God hath commanded, and to doe it no other wayes, then as hee hath commaunded; this is onely true obedience, which God more regardeth then sacrifice, 1. Sam. 15. 22. Thirdly, in that Lot went with
him, we may see what his affection was to true religion, who beeing but a youth, and hauing Nachor in Chaldea his vncle, who like enough did diswade him from going, yet hee had rather goe with Abraham although hee knew not whether, then to remaine amongst idolatrous companie.
Q. What company tooke Abraham with him to Canaan?
A. Sarai his wife, a notable president for women, who should not with Lots wife look backe to Sodom when they are called, not hinder their husbands from going to the wedding feast as she in the Gospell, Luk. 14. 20. Nor infect their husbands with idolatry, as Salomons wife, nor deceiue them with flat∣tering words, as Sampsons wife, nor induce them to breake Gods commandement as Eue; nor desire them to curse God as Iobs wife, but rather let them imitate Sarai, Re∣beccah, Lia, Rachel, Debora, Ruth, Abigal, the Queene of Seba, the widow of Serepta, the blessed Virgin Mary, the widdow Anna, E∣lizabeth, Lydia, the women in the Gospell who ministred to Christ, who accompanyed him to the crosse, and did visite him in the graue, and many other holy women mentio∣ned in Scripture, in whose liues they may see
a patterne of deuotion to God, loue to their husbands, faith, wisedome, patience, charity, and many other excellent vertues. Secondly, he tooke Lot his brothers sonne, a notable young man, whom the young men of this age should imitate, who are so farre from following Abraham for religions sake to a strange countrey, that they will neither fol∣low the holy life of the Saints, nor the coun∣sell of their preachers in their owne coun∣try. Thirdly, he tooke all the soules, that is, those persons or seruants, whom he and Lot had gotten in their possessions, in Charran, where wee may see that Abraham was no base fellow, but a man of might, for hee had many seruants, euen 318. trained souldiers, Gen. 14. Againe, here we see his care to their soules, who would bring them with him, a patterne for masters, who must be carefull to procure the weale of their seruants soules, and in that, they went with him, wee haue here an example for seruants, who should bee ready to follow their masters in goodnesse.
Q. Did Abraham well in taking with him to Canaan, all the substance that he had gathe∣red?
A. Yes: for God would neyther haue him begge, nor bee burdensome to those a∣mongst
whom he was to dwell, our calling then doth not hinder the lawfull vse of ri∣ches lawfully gotten; for those that were called by the Apostles, did not altogether leaue their possessions, but sold them as well for the vse of others as for their owne, Act. 2. and Abraham as all the Saints may lawful∣ly possesse riches, for they are the gifts of God, the effects of Gods blessings, and the instruments of learning, vertue and almes, yet we must take heed, that our riches bee not vnlawfully gotten. Secondly, they be not abused to luxurie and pride. Thirdly, that we doe not put our confidence in them. Fourthly, that wee doe not hide them, with that vnprofitable seruant, when we should vse them to the comfott of our selues and poore brethren. Fifthly, that we doe still acknow∣ledge God to be the Authour and giuer of them. Sixthly, that whensoeuer occasion serueth, we be ready to leaue them, if God doe so require of vs for the greater aduance∣ment of his glory and true religion, and so it is to be vnderstood that the Apostles forsook all, and they are promised to be highly re∣warded, who leaueth these things for Christs sake. Mat. 19.
Q. How farre trauelled Abraham through
the land?
A. To the place where Sichem afterward was built, a city in the tribe of Manasses, be∣longing to the priests and not farre from the hils Hebal and Garizim, where the Israelites heard the blessings pronounced, Deut. 27. 12. This place in Abrahams time was called the plaine or Oke of Moreth, for it seemes that here was a groue of Okes. And here we see that Abraham euen in this promised land, is but a pilgrim, for he is driuen to wander as farre as Sichem, which is toward the desert. Truely God would teach both Abraham and vs by this, that our life here on earth is but a peregrination.
Q. Did this land belong of right to Abra∣ham, because he descended of Sem?
A. The Hebrewes thinke that Canan by Noah was giuen to Sem and his posterity, but Canans sonnes tooke it by violence from them, which is false. First, because the Scrip∣ture mentioneth no such thing. Secondly, if this country had belonged to Sem, and so consequently to Abraham, this had beene no free gift. Thirdly, if the Cananites had ta∣ken it violently, then this had beene cause sufficient to haue driuen them out, but wee reade onely that their wickednesse was the
cause of their expulsion, Leu. 18. 24. Fourth∣ly, God would not haue deferred foure hun∣dred yeares to driue them out, but presently would haue put Abrahams seed in possession of it, which he did not, for their iniquity was not yet full. Fifthly, Moses mentioneth no other cause, that mooued God to bring his people to Canaan, but onely because he loued them, Deut. 437. And as God brought A∣braham now to Canaan, the countrey being replenished with Canaanites; so did hee af∣terwards to his posterity, for when they they were brought hither from Egypt, they did finde the Cananites in the land. Againe, as the Cananites was in the land, so the Cana∣nites are in the Church, and as Abraham li∣ued a stranger amongst them, so do the Saints amongst the wicked, but as there came a time when the Cananites were driuen out, so the day shall come when the wicked shall be cast out into vtter darkenesse, Mat. 8. 12.
Q. Which of the persons of the trinity appea∣red here to Abraham?
A. Not the father, for as he is of none, so he is sent of none: nor the holy Ghost, for he visibly onely appeared in a doue on Christ in Iordan, and on the Apostles in fierie tongues, but Christ the second person, the
Angell of the couenant, who hath from the beginning beene a mediatour and the em∣bassadour of his Father. Some to vpholde image-worship, do thinke this was an Angell Personaliter: but God by representation; and therefore he is called Lord. But this is false, because the name Iehouah which is in the Hebrew text, is neuer giuen to any creature, for it is Gods proper name, Esay 54. 5. Amos 4. 15. If the name Elohim had beene vsed here, they might haue had some shew for their opinion, for that name indeede is some∣times giuen to the creatures, Psal. 82. 6. But the essentiall name of Iehouah is here expres∣sed, which is onely proper to the creator. Se∣condly, if this had beene an Angell, it is not like that Abraham would haue built an altar to him; for building of Altars was a part of diuine worship.
Q. To whom then did Abraham build this Altar?
A. To Jehouah that appeared vnto him, and in so doing, he testifies his piety to God, euen amongst the midst of Idolaters without feare, Religion esse non potest, vbi metus est. Lact. Firm. lib. 4. Loue driueth out feare. Secondly, he shewes a thankfull minde to God, not on∣ly in building an altar, but building it with∣out
command of his owne accord. Thirdly, he did not build it to any of the Idol-gods, hee knew his God to bee a iealous God, and who would giue his glory to none. Farre o∣therwise doe they who build Churches and Chappels to the honour of dead men, Hono∣randi sunt sancti propter imitationem non ado∣randi propter religionem Augustin. I deny not but any religious house may bare the name of a Saint or Martyr deceased, prouided al∣wayes that wee derogate nothing from the Lord, or arrogate any thing to them contra∣ry to Gods word.
Q. Whether remooued Abraham from Si∣chem?
A. To a mountaine on the East of Bethel, so called by Iacob, but otherwise it was called by Luz, Gen. 28. 19. This mountaine was be∣tweene Bethel and Ai, a city which Iosuah de∣stroyed, Jos. 8. And vpon this mountaine, a Temple was built by the permission of Alex∣ander Macedonia, of which hill the woman of Samaria speaketh, Ioh. 4. It had two tops, He∣bal and Garizim, whereon the blessings and cursings were pronounced. Here then Abra∣ham stayes a while, and yet not long, for hee is forced to trauell towards the South, as ha∣uing no certaine abode enen in that promi∣sed
land, hee was then, and the godly are still but strangers in this world, and as hee went towards the South as towards the Sun: so doe the godly in faith and grace, the way of the righteous shineth as the light, that shineth more and more vnto the perfect day, Prou. 4 18. But the wicked trauell towards the North, from whence a plague shall bee spread vpon them, Jer. 1. 14. Because the way of the wicked is as darkenesse, Prou. 4. 19.
Q. Why went Abraham downe to E∣gypt?
A. Not because hee distrusted of Gods prouidence, for hee was assured that God could miraculously feede him, as afterward he did the widow of Serepta and Eliah. Se∣condly, not because hee was inconstant and mooueable, as many are, who can neuer set∣tle themselues in one place, but like wandring starres, and carryed vp and downe from place to place. Thirdly, neither fled he for any vil∣lany he had committed or murther, as Moses did from Egypt. Fourthly, nor to increase his stocke as marchants doe. Fifthly, nor cu∣riously to increase his knowledge in humane sciences, as Pythagoras, Emsedocles, Democri∣tus and Plato, who for this end trauelled so
farre countries; but he went, first because of the famine in the land, therefore hee would not tempt God by neglecting lawfull means. Secondly, because he would propagate the knowledge of the true God in Egypt, as Saint Chrysostome thinketh, Hom. 30. in Gen. And for this end the Apostles trauelled through the world, now although this was a very fruitfull land, Deut. 8. 7. Yet God made it barren for the wickednesse of them that dwelt therein, Psal. 107. 34. Barrennesse and miseery are the fruits of sinne, let no man glory in their fruitfull Ilands, for sinne will make them barren as Sodom and Gomorrha. Againe, when Abraham thought to haue ease and wealth hee is frustrated: for hee is saine to flye for hunger, so God doth exer∣cise his children wiith such punishments, that his care and their faith may appeare the more: so he did pinch Isack, Iacob, Ioseph, E∣lias, Eliseus, and other Prophets, Paul and o∣ther Apostles with hunger. Moreouer Abra∣ham for the sinnes of this land fared the worse; and so many times Gods children dwelling with the wicked are partakers of their plagues?
Q. What did the going downe of Abraham into Egypt signifie?
A. That as he went thither so should his posterity after him, and the most part of the circumstances doe agree. First, as famine was the cause that Abraham went to Egipt. So famine was the cause that mooued Iacob and his sonnes to goe thither. Secondly, as Abraham was now troubled: so afterward Israel was more afflicted. Thirdly, Pharaoh for Abrahams sake is plagued, and Pharaoh for Israels sake was drowned. Fourthly, A∣braham was vsed well for Saraies sake, and so was Israel for Iosephs sake. Fifthly, Sarai A∣brahams wife was faire to looke vpon, there∣fore she was enticed to lye with Pharaoh, so Ioseph, Israels sonne was a faire person, there∣fore was enticed to lye with Potiphers wife. Sixthly, Abraham departed rich from E∣gypt, hauing sheepe, beeues, asses and Cam∣mels, so did the Israelites hauing spoyled the Egyptians of their siluer, gold, and ray∣ment.
Q. Was Sarai beautifull at this time?
A. Yes: and her beauty was extraordi∣nary, seeing it was not diminished, neither by her long iournies, nor by her age, for now she was 65. yeares old, tenne yeares yonger then Abraham. And as Sarai was beautifull in the eyes of Abraham, so is the Church faire in
the eyes of Christ her well beloued. But this beauty of the Church doth not so much con∣sist in externall splendor, as in internal grace, for the kings daughter is all glorious with∣in, Psal. 45. 13. This beauty of Sarai made Abraham giue her counsell to say that shee was his sister, and not his wife, for hee knew what danger there is to haue a beautifull woman. And truely oftentimes beauty hath beene the cause of murther and mischiefe, the wife of Vriah, Lucretia, Helina, and many more can testifie, therefore beauty is not so much to be regarded as vertue. Abraham then had good cause to feare the Egyptians, because they are blacker then the Cananites, and when they see a faire woman, which is scarce in that hot country, they are exceeding prone to defloure her, hee knew also that the aboundance and plenty in Egypt, brought out incontinance and intemperance among them.
Q. Did Abraham sinne in perswading his wife to say she was his sister?
A. He did not sinne in sauing his owne life, seeing nothing is more precious then the life, especially Abrahams, because all nations should be blessed in his seede. Secondly, nei∣ther altogether did he lye in saying shee was
his sister, for she was his brothers daughter; and such as are neere a kinne, the Hebrewes did vse to call brethren & sisters. Thirdly, nor yet did he sinne in giuing this hard censure of the Egyptians, for what he spake of their cruelty and lust, hee spake it by experience, though not in himselfe, yet in others he knew what the nature and qualities of barbarous people are, without the knowledge of God, yea it seemes by the euent he speakes this as a Prophet. Fourthly, neither can we altoge∣ther say that hee sinned in hazzarding his wifes chastity, if we looke to his faith. For we may thinke that hee who in greater matters depended vpon Gods prouidence, did also in this; and was assured that God would rather deliuer her, then suffer her chastity to be abu∣sed, as the euent sheweth: yet we will not de∣ny but some humane infirmities are mixed with this action of Abraham, for he did not call Sarai his sister in that sence that Pha∣raoh vnderstood her to be. Secondly, in that he did seeme too much to hazzard his wiues chastity, hauing no such warrant from God. Thirdly, in that he was too feareful of death, when he should haue rather assured himselfe, that God who had preserued him hitherto, would not leaue him now destitute. Fourth∣ly,
in that he gaue an euill example to others by counselling his wife to dissemble. Yet these and such like infirmities in the Saints, are not to vs matter of imitation, but of hu∣miliation rather, considering that there is a law in our members, warring against the law of the minde, Rom. 7. 23.
Q. What hapned to Abraham when he came to Egypt?
A. His wife Sarai is commended by the Princes to Pharaoh, and she receiued into his house, here then ws see that Sarai did as A∣braham desired her, and in this shee shewed her selfe a louing and faithfull wife, who will rather hazard her chastity, then suffer her husband to be killed. Secondly, in that the Princes commended her, we haue here the nature of flattering courtiers set downe, who accommodate themselues to the humors and vices of their king. Thirdly, we see in the E∣gyptians the nature of carnall men, who are more mooued with externall shewes and beauty, then with internall vertue and grace. For Sarai is sought not for her vertue, but for her beauty. Fourthly, in that Abraham is the first of Hebers posterity who went to E∣gypt, we gather from hence that the Hebrews are not descended of the Egyptians, as Iose∣phus
in his books against Apton doth prooue. Fifthly, from hence also wee gather, that the name of Pharaoh is euery ancient, seeing the Egyptian kings were generally called Pha∣raoh. In the time of Abraham, and this name remained amongst them till the returne of the people from Babylon, then in the begin∣ning of the Grecian Empire, they were called Ptolomees till Cleopatra being ouercome, Au∣gustus did redact it into the forme of a pro∣uince; but after the Empire was diuided, E∣gypt being gouerned a while by the Grecian Emperours; and weary of that seruitude, they did chuse Calipha the captaine of the Saracens to be their King; from whom the Egyptian kings for almost the space of 447. yeeres were called Caliphae, afterward the kings of Egypt were called Sultans after the death of Melechsala.
Q. How was Saraies chastity preserued?
A. By the hand of God, for Pharaoh and his house were plagued with great plagues because of her; then questionlesse as God had a care to keepe her chastity from Abi∣melech, so now he hieth to keep it from Pha∣raoh, though here it bee not directly expres∣sed as there, because shortly after mention is made of Isacks birth, whom some would haue
thought to haue been Abimelechs sonne, and not Abrahams. Secondly, here we see the care that God hath of his children in their extre∣mities, hee suffereth no man to doe them wrong, Psal. 105. 14. Thirdly, Kings must take heede by this Pharaoh, that they do not oppresse and offend Gods children. for hee hath reprooued kings for their sakes, Psal. 105. 14. Fourthly, wee may see here the fiercenesse of Gods iudgements, who for this sinne of Pharaoh did plague his whole house: so many times for the wickednesse of a king, the whole land is punished, Quicquid delirant reges plectuntur Achiui. Fifthly, God plagued Pharaoh for Abrahams wife: euen so whore-mongers and adulterers God will iudge, Heb. 13. 4. Examples we haue of Pha∣raoh here, Rubin. Gen. 35. The Beniamites, Iudg. 19. Dauid, 2. Sam. 11. The Israelite with the Moabite woman, Num. 25. 6. If God plagued Pharaoh who ignorantly tooke Sa∣rai, what plagues must they looke for, who take a pride and pleasure in committing a∣dultery. Seauenthly, not onely Pharaoh, but the Princes that counselled him are plagued: euen so shall all wicked counsellors bee hand∣led, Malum consilium consultori pessimum, Then let none wonder why they are also punished,
Quid mirum cos regiae penae fuisse participes, qui regis in patrando flagitio fuerunt adiutores, Chrysostom.
Q. Did Pharaoh commit adultery with Sarai?
A. No: for he is plagued before he tou∣ched her, or else to what end had hee beene plagued after he violated her. Secondly, it was not the custome amongst these nations for kings to take them wiues before they had purified themselues certaine dayes, yea a whole yeare as we may see in the booke of Hester. Thirdly, although Pharaoh had tou∣ched her, yet properly wee cannot call that copulation adultery, because she yeelded not of her owne accord, but was compelled both by her husband to saue his life, as also by Pharaoh. So Abraham did lye with Agar, and yet we cannot say he committed adulte∣ry, seeing he did not of lust, but by the coun∣sell of his wife to beget children, yet the su∣rer way is to hold that she was not touched. Fourthly, we may collect here by Pharaohs words, that if he had knowne Sarai to be A∣brahams wife, he would not haue taken her, Qui pratendit ignorantiam condemnat intempe∣rantiam, Ambros. lib. de Abr. cap. 2. This pro∣phane king had learned so much continency,
euen by the law of nature. Fifthly, it is like that Pharaoh was warned by God in a dreame, as afterward Abimelech was, that Sa∣rai was the wife of Abraham.
Q. Why did Pharaoh giue charge to his men concerning Abraham?
A. Because he would not haue any to doe him wrong, and like enough the Egyptians did enuy him, because for his sake the king and court was plagued: as also, because hee grew very rich amongst them in that short time he remained there. Secondly, because he would not haue any violence offered to Sarai, for he knew how prone to lust his peo∣ple were. Here then we see that the hearts of kings are in the hands of the Lord, Prou. 21. 1. Secondly, Abraham in this tentation lost nothing, but gained both riches and ho∣nour, then true it is that all things worke to∣gether for the best to them that loue God, Rom. 8. 28. Now whether Abraham taught the Egyptians astrologie or not, is vncer∣taine, yet like enough he did, although he did not remaine their long, for it is very proba∣ble that Abraham did labour to bring them to the knowledge of the true God, which he could not better doe, then by the knowledge of the visible celestiall creature; and truely
no man fitter to teach them then Abraham, being bred amongst the Chaldeans the one∣ly astrologers in the world, hauing also him∣selfe the true knowledge of God; and none fitter to learne this science, then the Egypti∣ans, who were naturally inuited thereto, be∣cause of the perpetuall serenity of their ayre, beeing altogether free from cloudes, which doe take away the light of these ce∣lestiall bodies oftentimes from vs.