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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	abraham_n	servant_n	serve_v	332	4	6.4220	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

was Abraham heire onely of this land or ●…ls heire of all the world as Paul scemeth to affirme Rom. 4. A. The seed of Abraham is twofold some after the flesh and some by promise Gal. 4. These who were only after the flesh possessed onely Canaan but the spirituall seede those that are Abrahams sonnes by promise and heires of his faith are also heires of the whole world for to them the world doth belong of right although the wicked haue the possession of the most part thereof yea wee may say that Abrahams spirituall seede hath possessed the whole world from the beginning for the Church which is Christs kingdome and the seed of Abraham by promise is vniuersall neyther is it tyed to any particular place according to these Scriptures I will giue thee the heathen for thine inheritance and the vttermost part of the earth for thy possession Psal. 2. 8. He shall haue dominion from sea to sea and from the riuer to the ends of the earth Psal. 72. 8. Hee shall raigne ouer the house of Iacob for euer and of his kingdome there shall be no end Luk. ●… 33. This is that stone cut out of the mountaine without hands which became a great mountaine and filled the whole earth Dan. 2. 35. Q. How long was Abrahams seede to enioy this land A. For euer that is a long time for so this word is often vsed in Scripture so in this sence circumcision is called an euerlasting couenant Gen. 17. The Sabboth a signe between God and his people for euer Exod. 31. The seruant whose eare is boared must serue his master for euer Exod. 21. Now this cannot be vnderstood of eternity for the Israelites are long agoe expelled from Canaan circumcision the Sabboth and other ceremoniall lawes were abolished by the comming of Messyas the seruant was tyed to serue his master no longer then the yeare of Iubili●… then so long did they possesse this land as they walked obediently before God for it was giuen to them vpon condition of legall obedience otherwise if they did not obey the land was to spue them out Leu. 18. 28. Abraham and his seede were to enioy this land for euer but Abraham was to keepe Gods couenant he and his seed after him for euer Gen. 17. 9. If then they haue not enioyed this land for euer they must not accuse God but themselues who haue not kept his couenāt for euer Gods promises do then stil include the condition of our faith and obedience as whosoeuer beleeueth in the Sonne shall not perish but haue euerlasting life but he that beleeueth not is condemned already Ioh. 3. And here we cannot deny but that vnder this earthly Canaan promised to Abrahams carnall seede is vnderstood heauenly Canaan which belongeth to his spirituall ●…eede then this word euer is attributed to ●…he signe which doth properly belong to the ●…hing signified and thus the Scripture vseth ●…n all sacramentall speeches to ascribe that to ●…he type and figure which doth onely belong to the thing signified as the lambe is called the passeouer the blood of goates and calues ●…s said to hallow and purge the bread is called Christs body and here Canaan is promised to Abrahams seede for euer which yet shall not continue for euer for the world shal be destroyed and all the works therein then earthly Canaan was possessed of the carnall Israelites for euer that is a long time but the true Israelites shall possesse the heauenly Canaan for euer and euer Q. Why saith God that he will make Abrahams seed as the d●…st of the earth A. God doth vse this hyperbolical speech to stirre vp the minde of Abraham for hee knoweth how dull and hard by nature wee are to hearkento him for which cause the Scripture doth vse many such kinde of figuratiue speeches as the toppe of Babel is said to reach to heauen the cities of the anakims to be walled vp to heauen to birds of the ayre are said to carry our words if we speake ill of the king the world cannot containe the bookes which might be written of Christ and many such like therefore they are foolish who thinke that there is no figuratiue speech in the Scripture but that all must be vnderstood simply Secondly by this speech God would signifie ●…nto Abraham that out of his loynes should proceede an exceeding great multitude of people which was fulfilled in Moses time for he sayes they were as the starres of heauen in multitude Deu. 1. 10. 10. 22. And Balac said that they couered the face of the earth Num. 23. 5. Yea Balam is forced to acknowledge their great number when hee sayes Num. 23. 10. Who can count the dust of Iacob and the number of the fourth part of Israel Thirdly although Abrahams carnall seede were great in number yet his spirituall seede is greater the number of the children of Israel shall be as the sand of the sea which cannot be measured Hos. 1. 10. Which is meant of the spirituall Israelites and Iohn saw a great multitude which no man could number of all nations and kindreds and people and tongues before the rhroane c. Reu. 7. 9. Fourthly as the carnall seede of Abraham considered in themselues were many yet but few in respect of all other nations for the Cananites the Hittites c. Were greater and mightier then the Israelites Deut. 7. 1. Euen so the spirituall children of Abraham though many in themselues yet are but few in respect of the wicked for many are called but few are chosen Mat. 22. 14. The way that leadeth to destruction is broade and many goe in thereat but the gate that leadeth to life is narrow and few there be that finde it Mat. 7. 13. Fifthly although the seede of Abraham be innumerable to man yet it is not to God who telleth the number of the stars Psal. 147. 4. And from hence we may collect that increase of children and a great posterity is a speciall blessing of God as wee may see Psal. 128. Q. Why would God haue Abraham to walke through the land in the length and bredth of it A. To augment both his faith and ioy in that his children should haue the possession of that land whereof he had now made a full survey Secondly this continuall walking vp and downe God would exercise his patience and let him know that he was but a stranger in his owne land Thirdly that by this meanes the knowledge of God might be the further propagated Fourthly that by the consideration of the length and breadth of that land hee might be able to comprehend the bredth and length and depth and height and know the loue of Christ which passeth knowledge Eph. 3. 18. Now as all the life of Abraham consisted in walking so doth the life of a Christian. Enoch walked with God Gen. 5. Abraham is commanded to walke before God Gen. 17. Noah walked with God Gen. 6. Abraham confessed that he walked in the sight

they fall asleepe and waxe carelesse and secure fourthly in that Noah awoke and knew what was done wee should learne to doe good to all men and not to harme them either sleeping or waking for there is nothing so secret which shall not be reuealed Q. What reward had Cham for scorning his olde father A. He was accursed by his owne fathers mouth which curse he vttered not of malice or in his anger but being mooued by Gods spirit did speake it by way of prophesie secondly wee must consider that he vttered this with no small griefe of minde that hee should be compelled to curse his owne childe for his wickednesse who not only was his childe but his yongest whom he loued most deerely and hauing but these three who were with him wonderfully preserued in the Arke and that he should vtter this curse not onely against him but also against the Canaanites his posteritie thirdly here wee see the zeale and constancy of Noah that makes no bones to curse his childe because he dishonoured God yea more zealous then Brutus that killed his sonne for the loue he carried to his countrey fourthly in this wee see what a fearefull thing it is for children to dishonour their parents who to them are instead of God certainly the fruite of this sinne is a curse Q. Why is Canaan cursed and not Cham A. In that Canaan is cursed C ham the father is not exempted but rather his curse is aggrauated as Sem is not exempted from the blessing in the verse following although God be named so Iacob is said to blesse Ioseph Gen. 48. 15. when properly he blessed Iosephs children verse 16. and Canaans name is here vsed not Chams to let him see the greatnesse of the curse which did not end with him but did increase as his posteritie increased secondly because Canaan did follow his fathers foote-steps in wickednesse thirdly for our instruction that wee may learne to feare him for his iudgements are a great deepe they are past finding out his wrath is like a consuming fire and when hee curseth he will not onely curse vs but also the fruite of our body Deut. 28. 18. Q. Wherein was Cham accursed A. Not onely in that hee was a seruant but also a seruant of seruants and that vnto his brethren and although this seruitude could not be presently seene in the posteritie of Cham yet at last it was fully manifested when the posteritie of Sem had the full possession of the land of Canaan Q. Is it then a curse to serue A. There is a foure-fold seruice 1. diuine which all creatures owe to God by right of creation 2. naturall which is nothing else but the subiection of inferiours to their superiours proceeding of loue for order sake and this should haue beene in the state of innocencie thirdly violent when men are constrained to serue and this kinde of seruice is hatefull and bitter first because it is contrarie to the libertie of mans nature secondly because it is contrarie to the end of mans creation for man was created to rule and not to serue thirdly it is repugnant to the image of God a part whereof doth consist in ruling and commanding and this seruice is a curse laid vpon man for sinne the fourth kinde of seruice is diabolicall when a man doth serue his sinnes and mancepate himselfe to his owne affections for whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34. and he that serueth such masters may be called a seruant of seruants and such seruants were the Canaanites seruing not onely their brethren but also their owne abominations for which their land did spue them out Q. Seeing then inuoluntarie seruice is the effect of sinne is this a pretence for seruants to reiect altogether there seruice A. No for many things haue and doe proceede of euill causes which God doth turne to good vses secondly seruice is a punishment for sinne and therefore should not bee reiected but with patience indured thirdly it is a meanes to beate downe our pride and contempt of God and this means God vsed against the Israelites when he caused them to serue the King of Aram eight yeeres and Eglon King of Moab 18. yeeres Iudg. 3. Seruants then should comfort themselues that though in externall and ciuill matters they are inferiour and subiect to there masters yet in spirituall blessings and in respect of Christ they are equals secondly Masters should not be cruell to their seruants seeing they also haue a Master in heauen Ioh 6. Q. What reward hath Sem for couering his fathers nakednesse A. First he is blessed of his father which is no small matter For the blessing of the father establisheth the houses of children Eccle. 3. 9. Secondly hee hath this honour that he is the first man that is blessed vnder the name of God expressely thirdly by calling God the God of Sem he shewes that onely Sem and his posteritie shall onely worship and know the ●…true God fourthly of Sem came Christ according to the flesh who here is called the God of Sem fifthly in this blessing is included the land of Canaan which then Sem in his posteritie did inioy when Canaan became his seruant sixthly in that he doth not blesse Sem in his own name but vnder the name of God it showeth that eternall life is implied herein for God hath prepared for them a Citie of whom he is not ashamed to be called there God Heb. 11. 16. Q. What is the reward that Iapheth hath for his duty to his father A. First that God will enlarge him that is multiplie his posteritie for he had more sonnes then either Sem or Cham and these sonnes of his did spread ouer more nations then Sem or Chams children to witte ouer Galatia Scythia Media Graecia Italie Spaine Mosco●…ia Thracia and many more countries secondly that Iapheth shall dwell in the tents of Sem that is that the Gentiles Iapheths posterity shall embrace the religion of the Iewes Sems posteritie and this was accomplished when the partition wall was broken downe by the preaching of the Gospell then the Gentiles that were afarre off were made nigh by the blood of Christ. Eph. 2. then as Christ foretold Ioh. 10. there was but one Shepheard and one sheepfold thirdly that Canaan should be his seruant which then was fulfilled when the Graecians and Romans Iapheths posteritie had subdued the most part of the world habitable but if by Canaan we vnderstand the wicked and by Sem and Iapheth the Church then it is most true that the wicked nill they will they are but seruants to Gods children Q. What is meant heere by the Tents of Sem A. The Church of God which is called Tents first because Tents are mooueable and not still in one place so is the estate of the Church in this life for here we haue no continuing Citie Heb. 13. 14. secondly Tents are most vsed in warres and our life is a warfare Iob

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 gathered A. Yes for God would neyther haue him begge not bee burdensome to those amongst whom he was to dwell our calling then doth not hinder the lawfull vse of riches 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 lawfully 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 acknowledge 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 aduancement 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 rewarded 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 belonging 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 lise here on earth is but a peregrination Q. Did this land belong of right to Abraham 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 Scripture mentioneth no such thing Secondly if this country had belonged to Sem and so consequently to Abraham this had beene no free gift Thirdly is the Cananites had taken 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. Fourthly God would not haue deferred foure hundred 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. 4 37. And as God brought Abraham now to Canaan the countrey being replenished with Canaanites so did hee afterwards 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 Cananites are in the Church and as Abraham liued 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 appeared 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 done 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 embassadour of his Father Some to vpholde image-worship do thinke this wasian 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 sometimes giuen to the creatures Psal. 82. 6. But the essentiall name of Iehouah is here expressed which is onely proper to the creator Secondly 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 thi●… Altar A. To Iehouah that appeared vnto him and in so doing he testifies his piety to God euen amongst the midst of Idolaters without feare Religio esse non potest vbi metus est Lact. Firm. lib. 4. Loue driueth out feare Secondly he shewes a thankfull minde to God not only in building an altar but building it without 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 otherwise doe they who build Churches and Chappels to the honour of dead men Hon●…randi sunt sancti propter imitationem non adorandi propter religionem Augustin I deny not but any religious house may bare the name of a Saint or Martyr deceased prouided alwayes that wee derogate nothing from the Lord or arrogate any thing to them contrary to Gods word Q. Whether remooued Abraham from Sichem 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 betweene Bethel and A●… a city which Iosuah destroyed Ios. 8. And vpon this mountaine a Temple was built by the permission of Alexander Macedonia of which hill the woman of Samaria speaketh Ioh. 4. It had two tops Hebal and Garizim whereon the blessings and cursings were pronounced Here then Abraham stayes a while and yet not long for hee is forced to trauell towards the South as hauing no certaine abode enen in that promised 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.

be a vagabond rouing vp and downe when there was no need teaching vs that vpon euery trifle wee must not remooue from place to place for that which he enioyned the Apostles Luk. 10. Hee also enioyneth vs to doe that we remaine in the same house where we are receiued and that we goe not from house to house Sixthly as Abraham returned to his first altar and there serued God so must wee remember from whence we are fallen and repent Reu. 2. 5. And forsake the Idols of Egypt Ezech. 20. 8. Q. Why could not Abraham and Lot dwell together A. Because their substance was great where we see that Lot also had great riches and questionlesse the more for good Abrahams sake with whom he still did keepe company till now Secondly these two whom neither pouerty long iournies nor famine could separate their great substance and wealth do separate such is the nature of riches when Rome was poore there was great concord but when it waxed potent and rich then followed diuision and rent of the Empire so there was no distinction and heart-burning betweene Iuda and Israel till they waxed rich and the Christians while they suffered persecution and pouerty they did maintaine loue and concord amongst them they were of one heart and minde yea had all things common Act. 2. But after the Church grew rich they who should haue beate their swords into plow-shares and their speares into pruning hookes did beate their plow shares into swords and their pruning hooks into speares Thirdly in that Abraham must depart from Lot his kinsman whom he loued so dearely it was no small griefe to him thus God did cast him downe lest his riches should too much puffe him vp Fourthly the cause of this strife was without doubt scarcity both of pasture ground and water for their cattell Fifthly seruants oftentimes doe breede quarrels amongst themselues which are the cause of strife betweene their masters as we may see here in these heards-men Therefore let masters take heede that they take not too much pride in the multitude of seruants for too many seruants brings but confusion nor too rashly to credite their seruants reports Q. Why is it added that the Cananite and Perezite were in the land A. To signifie that this was a maine reason that mooued Abraham not to striue with Lot because hauing then such strong enemies as these were it had beene their vtter ruine to haue contended Secondly lest by their idle contention they should be giuen to goe to law before the vnbeleeuers which Paul doth dislike in the Corinthians 1. Cor. 6. Thirdly lest Abraham should giue them any occasion of offence or scandall seeing he was in some account amongst them for his learning and wisedome it seemeth that the Perezites were not a seuerall nation distinct from the Cananites but rather a family of the Cananites for they dwelt with them in that part of the couutry which fell to the tribe of Iuda Iudg. 1. 4 Now as Abraham was loath to striue with Lot because they had strong enemies so let vs take heed lest we giue occasion to our spiritual Cananits and Perezites to ouerthrow vs by our contentions And truely we haue greater cause to maintaine loue and concord amongst our selues then Abraham and Lot had For our spirituall enemies are more and stronger then the Cananites and Perizites were Q. Why saith Abraham to Lot let there be strife for we are brethren A. Because he would by these words mooue Lot to giue ouer contending with him and in this he showeth both wonderfull wisedome and meekenesse who although in all respects he was Lots better Yet he doth submit himselfe for concords sake vnto him Secondly he showes his exceeding loue to peace when not onely doth he labor to maintaine peace betweene himselfe and Lot but also betweene their seruants which all good peace-makers should doe Thirdly he brings a reason why they should not contend because they are brethren that is naturall kinfemen Yea brethren in faith and affection if then Abraham was so carefull to maintaine peace lest hee should offend the Cananites how should not wee maintaine the same lest wee offend weake Christians Secondly as hee thought it no disparagement to submit himselfe for peace sake so should not kings and great men but they ought to be meeke and humble as Christ was Thirdly if they would not contend because they were brethren much lesse should Christians who are not onely the sonnes of God and brethren with Christ but also the members of the same bodie Q. Wherein is the plaine of Iordan commended A. In that it was well watred euery where euen as the garden of the Lord that is earthly paradise wherein Adam was placed watred with Euphrates and like Aegypt watred with Nilus and hereby is signified that this plaine was very fruitfull as all grounds are which are watered with fresh riuers but this plaine did not continue long pleasant For God destroyed it with fire from heauen about a yeere before the birth of Isaac and 20. yeeres after Lots comming thither so then God turned this fruitfull land into barrennesse for the wickednesse of them that dwelt therein Psal. 107. 34. And as this plaine was once pleasant and well watered with Iordan But now there is nothing to be seene but barrennesse and a stinking lake so was Iudea once well watered with the Oracles of God the doctrine of Prophets of Christ and his Apostles but now it lyeth wast and barten being ouerflowed with the stinking puddle of Mahomets doctrine Q. Why did Lot chuse the plaine of Iordan A. Because of the fruitfulnesse and pleasantnesse thereof and in this hee seemed to regard too much his profite looking too much to the goodnesse of the ground and not considering the wickednesse of that people therefore he was twice punished for it once when he was taken prisoner the other time when God destroyed the cities of this plaine with fire Then was he faine for succour to ●…lee to the mountaines and as he was as it seemeth to greedie to settle himselfe here by Iordan so afterward were the tribes of Rubin and Gad who did sollicite Moses to giue them the countrey on this side Iordan before the other tribes had passed ouer the riuer so they regarded their profite more then their safetie for although that countrey was ●…at and pleasant yet of all the countries in Iudea it was most dangerous because most obnoxious to the neighbour enemies Numb 32. Q. Wherein did the riuer Iordan exceede all other Riuers A. Not in power riches deepenesse and largenesse for Tibris Nilus Euphrates Da●… and others haue in these respects been more famous then shee but in miracles and mysteries shee yeeldeth to none for shee diuided her selfe to let the Israelites passe ouer Iosh. 3. In her Nahaman was clensed from his leprosie 2. King 5. Shee was diuided twice with Elias mantle 2. King 2. In her the yron did rise from the bottome and swimme