Commentary on the Pentateuch

CHAP. VII. Vers. 1. For thee have I seen righteous before me ]

NOt only before men, as Pharisees, Luke 16.15. and civil Justitiaries, Rom. 2.29. but before me who see the inside, and love truth in the hidden man of the heart. And here Noah's sincerity prevailed with God for his safety, as did likewise Lots, whom God hid in Zoar; and Abraham's, to whom God was a shield to save him from the deadly thrusts of destruction, when he pursued the four Kings and foiled them, because he walked before him, and was upright, Gen. 15.1. with Gen. 14.15, So true is that of Solomon, He that walketh uprightly, walketh safely, as if he were in a tower of brass, or town of war. And again, In the fear of the Lord is strong confidence, and his children have a place of refuge. The old Rock is still ready to relieve them. [In this generation.] Called by Saint Peter, a world of ungodly ones, far worse, no doubt, then those in Henochs days. The greater praise was it to Noah, that (by an holy Antiperistasis ) he kindled from their coldness, and became nothing the worse, but much the better (as it is the nature of true goodness) by their oppositions. It was an invincible Faith, whereby he both conquered the world, and condemned it. What else could have carried him over so many difficulties, as he must needs encounter? Well might the Apostle say, By faith he prepared an Ark. For if he had been led by sense, he would have fled as far as Jonas did, ere ever he had gone about it.

Vers. 2. Of every clean beast, thou shalt take by sevens.] Three pair for generation, and a single one for sacrifice, after the flood was past, as Chap. 8.20. God must have a moyet • , and good reason. But that two only of a sort, of the unclean hurtful creatures, were preserved, note his fatherly providence. To this day we see, though sheep and birds be so killed up for man's use, yet there are far more of them, then of other unserviceable or cruel creatures. Besides, the weaker creatures go in herds together, the stronger and savager go alone. For if they should go in multitudes, no man, nor beast could stand before them. This you shall find set down to your hand, Job 37. Psal. 104. Ammianus Marcellinus writeth, That in Chaldea there are a huge number of Lions, which were like enough to devour up both men and beasts, throughout the Country. But withal, he saith, That by reason of the store of water and mud thereof, there breed yearly an innumerable company of gnats, whose property is to flee into the eye of the Lyon, as being a bright and orient thing: Where biting and stinging the Lyon, he teareth so fiercely with his claws, that he puts out his own eyes: And by that means many are drowned in the rivers, others starve for want of prey; and many the more easily killed by the inhabitants. Bodin telleth us, That the Wolf never seeth his sire, his dam, nor his young: For that, the herd of Wolves sets upon, and killeth that Wolf, which by the smell they perceive to have coupled with the she-wolf; which unless they did, what a deal of mischief would be done by them everywhere among cattle?

Vers. 4. For yet seven days, &c.] God could have destroyed them by water, or otherwise, in a far shorter space: But, of his Free-grace, he gives them yet seven days further, and then rains upon the earth forty days, as not willing that any should eternally perish, but that all should come to repentance, 2 Pet. 3.9. The Hebrew Doctors (as they are very injurious to Noah, because we read not that he prayed for the old world, but only took care of himself, and his own family, censuring him therefore of self-love and hard-heartedness; so they judge very uncharitably of those that perished in the flood; sending them all to hell, and wresting some Scriptures thereunto: As, that in this present verse, God saith, He will destroy them, or blot them out; That is, (say they) out of the land of the world to come, the land of the living. I deny not, but many of their spirits are in prison, so saith Saint Peter, 1 Pet. 3.19. But withal, in the next Chapter, the same Apostle tells us, That for this cause, the Gospel was preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. Compare these words with those 1 Pet. 3.18, 19, 20. and it will appear, the Apostle speaks of these Antediluvians. All were not saved that were in the Ark, nor all damned, we may well think, that were out of it. Could they see their foundation overflown with a flood (as the phrase is, Job 22.16.) and not lay for themselves a good foundation by laying hold on eternal life? 1 Tim. 6.19. Saint Ambrose conceiveth, that Noah was seven days in the Ark, afore the flood came: That as God was six days in creating the world, and rested the seventh; so these perishing persons, admonished by the number of the days of the Creation, might remember their Creator, and make their peace. Nunquam sero, si serio.

Vers. 5. And Noah did according unto all.] This (All,) is a little word, but of large extent, He doth not his masters, but his own will, that doth no more then himself will. A dispensatory conscience is an evil conscience. God cries to us, 〈 in non-Latin alphabet 〉 . He will have universal obedience, both for subject and object. We must be entirely willing in all things to please God, or weutterly displease him. Herod did many things and was not a button the better. Jehu 's golden calves made an end of him, though he made an end of Baals worship. He that doth some, and not all God's wills, with David (in desire and affection, at least) doth but as Benhadad, recover of one disease and die of another: yea, if he take not a better course for himself, he doth but take pains to go to hell. Then shall we not be ashamed, when we have respect (at least) to all God's Commandments.

Vers. 7. And Noah went in and his sons, &c.] Not till he was compelled by the coming in of the flood, say the Jews: Of no good will, but because there was no other remedy. Thus they bely the good old Preacher. Let no man think much to be mis-judged. Novit sapiens ad hoc scomma se productum, ut depugnet cum iis, qui maledictis aluntur, ut venenis capreae.

Vers 9. There went in two and two,] Of their own accord, by divine instinct. Noah was not put to the pains of hunting after them, or driving them in. Only he seems to have been six days in receiving, and disposing of them in their several cells, and fetching in food. When God bids us do this or that, never stand to cast perils; but set upon the work, yield the obedience of Faith, and fear nothing. The creatures came into Noah, without his care or cost. He had no more to do, but to take them in, and place them. The Prophet all • des hereto, • sai. 11.6, 7. all bloodiness and rapine laid aside.

Vers. 10. The waters of the flood were upon the earth,] God is as faithful in his menaces, as in his promises. The wicked think them but wind, but they shall feel them to be fire, Jere. 5.14. Your fathers where are they? Did not my words (though never so much slighted) lay hold upon them? And they returned (that is, changed their minds, when they smarted) and said, Like as the Lord thought to do unto us, so hath he dealt with us, Zach. 1.5, 6. There wanted not those in the old world, that held all the threats of a flood to be interrorem only; and, when they heard Noah thundering, put off all, as those in the Gospel with, God forbid. We cannot get men to believe, that God is so just, or the devil so black, or sin so heavy, or hell so hot; till it hath even closed her mouth upon them. The fool rageth and is confident, passeth on and is punished, and will not be better advised. But what said the Martyr, They that tremble not in hearing, shall be crushed to pieces in feeling. God's wrath is such as none can avert or avoid.

Vers. 11. In the second month ] In April, as it is thought; then when everything was in its prime, and pride, birds chirping, trees sprouting, &c. nothing less looked for then a flood; then God shot at them with an arrow suddenly, as saith the Psalmist: So shall sudden destruction come upon the wicked at last day, when they lest look for it. So the Sun shone fair upon Sodom the same day, wherein, ere night, it was fearfully consumed. What can be more lovely to look on, then the corn-field a day before harvest, or a vineyard before the vintage? [All the fountains of the great deep, &c.] So, we live continually betwixt two deaths, the waters above and below us. Serve the Lord with fear.

Vers. 13. In the self same day.] Things are repeated, that they may be the better observed, and the greatness of the mercy the more acknowledged; that God should single out so few, and save them, &c.

Vers. 16. And the Lord shut him in. ] A mean office, one would think, for God to shut the door after Noah. He could not well do it himself, (the door doubtless being great and heavy,) and others that were without would not do him so much service. God therefore doth it himself, and therefore it could not but be well done indeed. In a case of necessity, we need not question God's readiness, to do us any good office, so long as we keep close to him in a holy Communion. In a Letter of B. Hoopers, to certain good people, taken praying in Bowe Church-yard, and now in trouble, thus he writes. Read the second Chapter of Luke; there the shepherds that watched upon their sheep all night, as soon as they heard Christ was born at Bethlehem, by and by they went to see him. They did not reason, nor debate with themselves, who should keep the Wolf from the sheep in the mean while; but did as they were commanded, and committed their sheep to him, whose pleasure they obeyed. So let us do; now we be called, commit all other things to him, that calleth us. He will take heed that all things shall be well; he will help the husband, comfort the wife, guide the servants, keep the house, preserve the goods: yea, rather then it shall be undone, he will wash the dishes, and rock the cradle. Cast therefore all your care upon God, &c. Thus he.

Vers. 17. It was lift up above the waters. ] Afterwards, it went upon the face of the waters; till at last, the highest hills were covered with waters, the Ark floating upon the surface of them, and not swallowed up by them. In reference whereunto David prays, Let not the water-flood overflow me, neither let the deep swallow me up. The true Christian may be tossed on the waters of affliction, yea, dowced over head and ears: and as a drowning man, sink twice to the bottom; yet shall up again, if out of the deep, he call upon God, as Jonah did. Then I said, I am cast out of thy sight, (there you may take him up for dead) yet I will look again toward thy holy Temple, (there he revives, and recovers comfort:) yea, though Hell had swallowed up a servant of God into her bowels, yet it must, in despite of it, render him up, as the Whale did Jonas; which, if he had light upon the Mariners, would have devoured and digested twenty of them in less space.

Vers. 19. And all the high hills.] So high, some of them, that their tops are above the clouds and winds. And yet as high as they were, they could not save those from the flood that fled to them. Surely, (might they say) in vain is salvation hoped for from the mountains, Isaiah 3.23. Well for them, if (taught by their present distress and danger) they could go on with the Church there, and say, Surely, in the Lord our God is the salvation of Israel. Happy storm, that beats us into the Harbor!

Vers. 21. And every man died.] Now these mockers behold that Ark with envy, that er'st they beheld with scorn; they wish themselves in the darkest corner of it, that lately laughed at it; and perhaps did what they could, to hinder the finishing of it. Yea some, likely, to save them from drowning, caught at and clang as fast to the outside of the Ark, as Joab for the same cause, did to the horns of the Altar. But all in vain: For

Vers. 22. All in whose nostrils was the breath of life died, of all that was in the dry land.] This last clause exempteth fishes; though the Jews would needs persuade us, that these also died; for that the waters of the flood were boiling hot. But rainwater useth not to be hot, we know; and therefore we reject this conceit as a Jewish fable.

CHAP. VIII. Vers. 1. And God remembered Noah ]

HE might begin to think that God had forgotten him; having not heard from God for five months together; and not yet seeing how he could possibly escape. He had been a whole year in the Ark, and now was ready to groan out that doleful Usquequo Domine: Hast thou forgotten to be merciful, &c? But forgetfulness befalls not the Almighty. The Butler may forget Joseph, and Joseph, his fathers house: Ahasuerus may forget Mordecai, and the delivered City, the poor man that by his wisdom preserved it: The Shechemites may forget Gideon; But God is not unfaithful to forget your work and labor of love, saith the Apostle. And there is a book of remembrance written before him, saith the Prophet, for them that fear the Lord. A metaphor from Kings that commonly keep a Callendar or Chronicle of such as have done them good service; as Ahasuerus and Tamerlain, who had a catalogue of their names and good deserts, which he daily perused, oftentimes saying that day to be lost, wherein he had not given them something. God also is said to have such a book of remembrance. Not that he hath so, or needeth to have: for all things both past and future, are present with him: he hath the Idea of them within himself, and every thought is before his eyes, so that he cannot be forgetful. But he is said to remember his people (so he is pleased to speak to our capacity) when he showeth his care of us, and makes good his promise to us. We also are said to be his remembrancers, when we plead his promise, and press him to performance. Not that we persuade him thereby to do us good, but we persuade our own hearts to more faith, love, obedience, &c. whereby we become more capable of that good. [God made a wind ] So he worketh usually by means, though he needeth them not. But many times his works are, as Luther speaketh, in contrariis mediis. As here he asswageth the waters by a wind, which naturally lifteth up the waves thereof, and inrageth them, Psal. 107.25. Jon. 1.4. God worketh by contraries, saith Nazianzen, that he may be the more admired.

Vers. 2. And the rain from heaven was restrained ] These four keys (say the Rabbin's) God keeps under his own girdle; 1. Of the Womb: 2. Of the Grave: 3. Of the Rain: 4. Of the heart. He openeth, and no man shutteth; he shutteth, and no man openeth.

Vers. 3. And the waters returned continually,] Or, hastily. Heb. In going and returning; or, heaving and shooving, with all possible speed to return to their place, at • ods appointment. See a like cheerfulness in God's servants, Zach 8.21. Isai. 60.8. Psal. 110.3.

Vers. 4. Mountains of Ararat.] On the tops of the Gordaean Mountains (where Noah's Ark rested) we find many ruins, and huge foundations (saith the Preacher in his travels) of which no reason can be rendered, but that which Josephus gives; That they that escaped the flood, were so astonished and amazed, that they durst not descend into the Plains, and Low Countries, but kept on the tops of those Mountains, and there built.

Vers. 5. The waters decreased.] Not all on the sudden, but by little and little, for exercise of Noah's faith. He that believeth, maketh not haste. God limiteth our sufferings for time, manner, and measure. Joseph was a prisoner till the time came. Smyr •• was in tribulation for ten days. Physic must have a time to work, and Gold must lie some-while in the fire. In the opportunity of time, saith Peter, God will exalt you. Prescribe not to him, with those Bethulians in Judith: but wait his leisure, and let him do what is good in his own eyes. He waits a fit season to show us mercy, Isai. 30.18. and thinks as long of the time, as we do.

Vers. 7. And he sent forth a Raven ] Which when it is made tame, though it delights in dead carcases, whereof Noah knew the earth was now full; yet doth not easily forget its station, but returns thereto, when nature is satisfied. [Which went forth to and fro.] Fluttered about the Ark, but kept out of it. Manet foris cum voice corvina, qui non habet simplicitatem columbinam, August.

Vers. 8. Also he sent forth a Dove.] A bird that being swift and simple, willingly flies back to his Windows, through • ove and faithfulness to his mate and young. Besides, he fleeth a long while together, and very near the ground, and so was fitter for this service. Josephus saith, That he came into the Ark with his feet and wings, wet and dirty, which could not but be good news to Noah.

Vers. 9. And the Dove found no rest ] No more doth man's soul (God's Turtle) till it rest in God. Domine, (saith Saint Augustine) fecisti nos ad te, ideoque cor nostrum inquietum est, done • requieverit in te. Hic finis nostrae formationis, saith another, ut homo sit templum Dei, & Deus ara hominis. How oft doth the good soul cry, Oh that I had the wings of a Dove, &c. Or, if that Oh will not set him at liberty, she takes up that (woe) to express her misery: Woe is me that I sojourn in Meshec, &c.

Vers. 11. In her mouth was an olive-leaf.] The olive never casteth her leaf, and is greenest in the spring, saith Pliny. It might very well continue so under water, during the flood. It may also very well, by an allegory, set forth that Grace and Peace by Jesus Christ, brought in the mouth of his Ministers in this Evening of the World, Rom. 10.15. The Dove returned at first without her errand; but sent again, she brought better tidings. The Man of God must not only be apt to teach, but patient, in meekness instructing those that oppose themselves; proving, if at any time God will give them repentance. All are not sent into the vineyard at the same hour of the day. Holy Melancthon, being himself newly converted, thought it impossible for his hearers to withstand the evidence of the Gospel. But after he had been a Preacher a while, 'tis said he complained, That old Adam was too hard for young Melancthon. And yet, he wanted not afterwards the Seal of his Ministry. For, among many others converted by him, was that sweet Saint, George Prince of Anhalt, whose house was Ecclesia, Academia, Curia; and whose heart was so upright with God, his life so laudable amongst men, that Melancthon once, (publicly defending the certainty of our future felicity by this Argument, that godly men must be hereafter rewarded, wicked men punished,) he named this pious Prince, as an unquestionable example of such a man, as might assuredly expect the promised Crown of Life eternal, which God the righteous Judge will give to all his, 2 Tim. 4.8.

Vers. 16. Go forth of the Ark ] Learn we of this holy Patriarch, to do all by God's direction, and not dare to attempt anything without his warrant; approving ourselves to him in our comings in, and goings out. He hath charged his Angels with us so long as we keep the Kings high way: But if we go out of his precincts, we go out of his protection. Take counse • at his mouth, and then we may safely say, Lord, if I be deceived, thou hast deceived me. This, as at all times we have need to do, so now especially, when there is (as 2 Chron. 15.5) 〈◊〉 peace to him that goeth out, nor to him that cometh in, but great vexation upon all countries. Nation being destroyed of Nation, and City of City, &c.

Vers. 19. Every beast after their kind.] Heb. after their families: That is, not confusedly and pell-mell (as we say) but distinctly and in order: The Lyon with the Lyoness, &c. every male with his female, the clean by themselves, and the unclean by themselves. And as these latter came to the Ark unclean, and unclean they departed; so do millions now-adays, to the Ordinances. A Preacher hath as much joy to see them there, as John the Baptist had to see the Pharisees thronging to his Baptism, when he cried out, O generation of vipers, who sent for you? who hath forewarned you, &c?

Vers. 20. And Noah built an altar to the Lord.] This was his first care, and so it was Abraham's where-ever he came. It must be also ours, after great deliverances especially. God's mercies are binders: Beneficium post • lat officium. He is content we have the comfort of his blessings, so he may have the praise of them. This Pepper-corn is all the rent he looks for. O cover we God's Altar with the calves of our lips, giving thanks to his name. This will please him better then an ox that hath horns and hoofs. Only let it be done, the first thing that we do, after the receipt of a benefit, which else will soon wax stale and putrefy as fish. No part of the thank offering might be kept unspent to the third day. Hezekiah wrote his song the third day after his recovery. Noah was no sooner out of the Ark, but he offered on his new-built Altar; as well for testification of his thankfulness, as for confirmation of his Faith, in that Lamb of God, slain and sacrificed from the beginning of the world. God was now also in Christ reconciling this new world to himself.

Vers. 21. And the Lord smelled a sweet savor,] Heb. a savor of rest. Greek, 〈 in non-Latin alphabet 〉 , which the Apostle followeth, saying, That Christ gave himself for us an offering, and a sacrifice to God, for a small of sweet savor, Ephes. 5.2. All our sacrifices are accepted for this of Christ, which otherwise would be turned off, with who required these things at your hands? The sacrifice of the wicked is abomination to the Lord; yea, though he should bring thousands of rams, and ten thousand rivers of oy • , with those miscreants in Micah, that by their munificence would fain have purcreants chased a dispensation to sin: whereas Noah with his Ox, Ram, He-goat, Turtle, and young Pigeon, laid in for him by God himself for this same purpose, is highly accepted in that beloved One, as Christ is called, Eph. 1.6. [The Lord said in his heart] All his promises are heart-sprung, the issue of a most faithful and righteous will, void of any the least insincerity and falsehood: whatsoever he speaks, he speaks from his heart; we may write upon it. The Eternity of Israel cannot lie, 1 Sam. 15.29. [I will not again curse the ground, &c for the imagination of man's heart] As who should say, Man doth but his kind now, in committing evil before me. He hath by his fall brought upon himself a miserable necessity of sinning, so that he cannot but do wickedly with both hands earnestly; which though it be no excuse, but an aggravation rather of his actual sin (that he doth it out of the pravity of his nature) yet I will not take advantages to deal with him after his deserts; for then there would be no end of making worlds, and unmaking them again. I will not curse, I will not smite anymore. Where note, That God's smiting his creature, is a fruit of sin, and a piece of the curse. And unless men return to him that smiteth them, all that they suffer here, is but a typical hell. Here the leaves only fall upon them, the trees will fall upon them hereafter.

Vers. 27. While the earth remaineth ] Heb. All the days of the earth. The earth then (though Solomon in some sense say it endureth forever) hath its set and certain number of days appointed it by God. For the earth also, and the works therein shall be burnt up, 2 Pet. 2.10. And this the Heathen had heard of, and hammered at; as Lucretius who disputes the matter out of natural causes. So doth Tully, de nat. Deorum, lib. 1, 2. And Ovid. Metamorph. 1. Esse quoque in fatis meminit, &c. There he hath also a large relation of the general flood in Deucalions days; so he calleth Noah. Lucian hath the like in his book, de Dea Syriae. And Plutarch speaketh of the sending forth of the Dove, and of her return unto Deucalion into the Ark. But we have a more sure word of Prophesy. [Cold and heat, and summer and winter, &c.] Lopez de Gomar • , saith that the Kings of Mexico, when they are consecrated, use to take their oath after this manner: I swear that the Sun, during my life shall bold on his course, and keep his wonted glory and brightness and that the clouds shall send down rain, the rivers shall run, and the earth bring forth all manner of fruit, &c. But can any of the vanities of the Heathen give rain, &c?

CHAP. IX. Vers. 1. Be fruitful and multiply ]

HEre God reneweth the world by the same word wherewith he had created it; and being reconciled to mankind, he blesseth them in like manner, as before the Fall. Sin once pardoned, is as if it never had been committed. Christ tells his returning Shulamite, that she was as amiable in every point as she had been before her relapse, Chap. 4.1. her hair, teeth, temples, all as fair, and well featured as ever.

Vers. 2. And the fear of you, &c.] Timor, quo à bestiis timeamini, & terror quo bestias terreatis. Piscat. This is a piece of God's Image yet remaining in man, that every nature of wild beasts, birds, creeping things, and things in the sea is tamed, and hath been tamed of the nature of man.

Vers. 3. Every moving thing that liveth shall be meat for you ] God of his goodness grants here to mankind, after the flood the use of flesh and wine, that the new and much-weakened world might have new and more strengthening nourishment. For it is not to be doubted, but that by the deluge, a great decay was wrought both in the earth with its fruits, and also in man's nature. Divers wales and scars as it were, of God's wrath and malediction did abide and appear in the earth. Sundry maladies also and infirmities befell man's body, not felt before the flood. God therefore in great mercy provides, penu quoddam & pharmacopolium mundo senescenti, new food and physic for the languishing world. Every moving thing that liveth, &c. Only, as the green herb have I given you all things. That is, as you may use them as freely as you used to do herbs, so you must use them soberly, and without curiosity; taking such things as are at hand, and eating to live, not living to eat, as the rich glutton, that fared deliciously every day;

Vers. 4. But flesh with the life thereof, the blood ] Blood was forbidden, First, as not so wholesome food. Secondly, lest by being flesht in blood, they should become bloody minded. Thirdly, blood, the organ of life, is holy to God the author of life (who was also to be pacified by the blood of his Son) and therefore they should not pollute or profane it, by devouring thereof.

Vers. 5. Your blood of your lives will I require ] i. e. I will punish it either by the Magistrate, or (if he fail to do his office) by mine own immediate hand; as he did in David, Charles the ninth of France, Richard the third of England, Felix Count of Waterburg, and others, that either were above Law, or escaped the lash of it. See for this, The Thunderbolt of God's judgments, lib. 2. cap. 4, 5, 16. Richard the third, used the instruments of his bloody plots, as men do their candles; burn the first out to a snuff • and then having lighted another, tread that underfoot.

Vers. 6. Who so sheddeth man's blood ] Some are of opinion, that before the flood, the punishment of murder and other capital crimes, was only excommunication, and exclusion from the Church and their fathers family. And that now first, God made murder to be a matter of death. The first-born had power, at first, over their own families, to bless, curse, cast out, dis-inherit, yea and punish with death, Gen. 38.24. even in case of adultery, as some will have it thus among the people of God. But what a madness was that in the Egyptians to make no conscience of murder, that they might enjoy their lust? And what a blindness to make less account of murder then adultery? Gen. 12.13. I have seen (saith the Preacher in his travels) the King of Persia many times to alight from his horse, only to do justice to a poor body. He punisheth theft and man-slaughter so severely, that in an age a man shall not hear either of the one, or of the other. A severity fit for France; where within ten years, six thousand Gentlemen have been slain, saith he, as it appears by the Kings pardons.

Vers. 9. And I, behold I establish my Covenant with you ] This Covenant God had made with them before the flood; but here he renews it for their further confirmation; for he knows our infirmities, and therefore seals again. This Covenant is said to be made with an oath, Isa. 54.9. yet we find no such thing here expressed, because God's bare word, is as sure as an oath. So God is said to have sworn to Abraham, that which he said to him only, Exod. 32.13. with Gen. 12.7.

Vers. 10. And with every living creature, &c.] Note this against Anabaptists, who exclude Infants, for that they want the use of reason. And yet that was but a foolish reason of the Canonist, that Infants are therefore to be baptized, because the Disciples brought to our Savior, not the Ass only, but the Foal also.

Vers. 12. This is the t • ken of the Covenant, &c.] See here the antiquity of confirming men's faith, by outward signs, as by the two trees in Paradise: and here, the Word and Sacrament go together. And as God, in Noah, made a Covenant with his posterity also, and confirmed it with a sign, so doth he in Christ with the Church, and ratified it with the Sacraments; besides, witnesses we have three in heaven, and three in earth, &c.

Vers. 13. I do set my bow in the cloud, &c.] There it was before, but not till now as a token of the Covenant; as still it is applied for a sign of grace from God to his Church, Rev. 4.3. and 10.1. Ezek. 1.28. It is planted in the clouds, as if man were shooting at God, and not God at man. This bow with both ends downward, and back to heaven, must needs be an emblem of mercy; for he that shooteth, holdeth the back of the bow from him. Of God's bow we read, but not of his arrows, saith Ambrose on this text. He hath bent his bow, and made it ready, saith David but if he ordain his arrows, it is not, but against the perse •• tours. If he shoot at his servants, it is as Jonathan shot at his friend David; to warn them, not to wound them. They are arrows of the Lord's deliverance, which therefore he multiplyes, that they may compass him about with songs of deliverance. If he bend his bow like an enemy. Lam. • .4. yet in wrath he remembereth mercy.

Vers. 14. The bow shall be seen in the cloud ] In this heaven-bow, there are many wonders: First, the beautiful shape and various colors; In which respect Plato thinks the Poets feign Iris, or the Rainbow, to be the daughter of Thanmas, or admiration. The waterish colors therein signify (say some) the former overthrow of the world by water. The fiery colors, the future judgment of the world by fire. The green, that present grace of freedom from both, by virtue of God's Covenant, whereof this bow is a sign. Next, the Rainbow hath in it two contrary significations, viz. of rain, and fair-weather; of this in the evening, of that in the morning, saith Scaliger. Add hereunto, that whereas naturally it is a sign of rain (and is therefore feigned by the Poets to be the messenger of Jun • , and called imbrifera, or showry) yet it is turned by God into a sure sign of dry weather, and of restraint of waters. Let us learn to look upon it, not only in the natural causes, as it is an effect of the Sun in a thick cloud; but as a Sacramental sign of the Covenant of Grace; a monument of God's both Justice in drowning the world, and Mercy in conserving it from the like calamity. The Jews have an odd conceit, That the name Jehovah is written on the Rainbow. And therefore, as oft as it appeareth unto them, they go forth of doors, hide their eyes, confess their sins, (that deserved a second deluge▪) and celebrate God's goodness, in sparing the wicked world, and remembering his Covenant. Set aside their superstition, and their practice invites our imitation. Tam Dei meminisse opui est quam respirare.

Vers. 15, 16. I will remember ] That is, I will make you to know and remember by this visible Monitor.

The Rainbow is a double Sacrament, answering both to Baptism and the Lord's Supper; and declares by its colors (saith One) how Christ came by water and blood, 1 John 5.6.

Vers. 17. This is the token of the Covenant.] This is often repeated, that it may be the better observed, and we full assured; as Pharaohs dream was for this cause doubled. God goes over the same thing often with us, as the knif doth the Whetstone, which is the Scripture-allusion. He well knows how slow of heart we are, and how dull of hearing; and therefore whets and beats things of high concernment upon us, that we may once apprehend and embrace them, Revel. 10.1. Christ is said to have a Rainbow on his head, to show that he is faithful and constant in his promises, and that tempests shall blow over. Let us see God's love in his corrections, as by a Rainbow we see the beautiful image of the Suns light, in the midst of a dark and waterish cloud.

Vers. 20. And Noah began to be an husbandman ] Veteres si quem virum, bonum colonum appellassent, amplissime laudasse existimabant. Cic. Nunquam vilior erat annona Romae, referente Pliuio, quàm cum terram colerent iidem qui Remp. regerent; quasi gauderet terra laureato vomere, scilicet, & Aratore triumphali. See 2 Chron. 26.10. [And he planted a vineyard.] Hence Berosus, and the Poets call him Janus Oenotrius. Janus, of the Hebrew iajin vinum, and Oenotrius of 〈 in non-Latin alphabet 〉 , whence our English word Wine.

Vers. 21. And was drunk.] For his own shame, but our learning. Instruunt nos patres tum docentes tum labentes. The best have their blemishes, and a black-part, as that cloud had, that conducted Israel out of Egypt; which while the Egyptians followed, they fell into the Sea. [And was uncovered within his tent.] One hours drunkenness bewrays that, which more then six hundred years sobriety had modestly concealed. Well might Solomon say, Wine is a mocker: For it mocked Noah with a witness; and exposed him to the mockage of his own bosom-bird.

Vers. 22. And Ham, the father of Canaan, saw ] The Hebrews say, That Canaan first saw it, and then shown it to Ham his father, who looks upon it with delight, Ut vultures ad male olentia feruntur, saith Basil, As carrion-kites are carried after stinking carcases. [And told his two brethren without.] Sic & impii hodie ex Ecclesiae tragoediis comoedias componunt. How glad are the wicked, if they can but get any hint to lay hold on, whereby to blaspheme, and blaze abroad the Saints infirmities. Report, say they, and we'l report: yea, rather then want matter against God's people, they'll suck it out of their own fingers ends. But if such a thing as this fall out, that Noah be drunk, though but once in an age, the banks of blasphemy will soon be broken down, and the whole race of Religious persons must rue for it; among these Canaanites some also will be found to excuse them in it, as Scaliger doth Ham.

Vers. 23. And Sem and Japheth took a garment.] Ham had no hand in this good work; which shows, what a good one he was, and how far from being of that good Emperors mind, who said, That if he should find a Bishop committing adultery, he would rather cover that unclean act with his imperial cloak, then suffer it to come abroad to the scandal of the weak, and the scorn of the wicked.

Vers. 24. And Noah awoke from his wine. ] And returned no more to it. Once was enough: the time past may well suffice, to have walked in excess of wine, saith Peter. We'l buy repentance so dear no more. It is expressly noted of Judah, that he knew Tamar again no more. And we may be well assured, That Noah was never drunk again. Solomon's drunkard cries, When shall I awake! I will seek it yet again. As Swine break their bellies, so do such men their heads, with filthy quaffing; yea, Whoredom and wine, and new wine, take away the heart, saith the Prophet: They besot and infatuate, yea, rob a man of himself, and lay a beast in his room. Our drunkards say, as the Vine in Jotham’s parable. Non possum relinquere vinum meum. Take away my liquor, you take away my life. How often (saith a grave Divine) have I seen vermin sucking the drunkards blood, as fast as he that of the grape and mault, yet would he not leave his hold, or loose his draught! Some be buckt with drink, and then laid out to be sun'd and scorned. [And knew what his younger son had done unto him.] It is probable, That finding himself covered with a cloke, he asked his wife and children how he came covered? and that then Sem and Japheth told him all the matter; which moved him to bless them. It is our wisest way, to do what good we can to others. And though they, for present, being drunk with malice, or rash anger, know it not, yet a waking-time may come, when they may see the good, and bless us for it, as David did Abigail, 2 Sam. 25.33. When he had slept out his drunken passion, he saw cause to bless God, to bless her, and to bless her counsel. Master Gilpins plain-dealing with the Bishop of Durham how well it succeeded; See his life written by Bishop Carleton, pag. 58.

Vers. 25. And he said, Cursed be Canaan.] Because an imitator, and abbettor of his fathers sin: Neither good egg, nor good bird, as they say. God himself hath cursed such caytiffs with a curse. Prov. 30.17. The eye that mocketh at his father, and despiseth to obey his mother; the ravens of the valley shall pick it out, and the young eagles shall eat it. Now they are cursed with a witness, whom the Holy Ghost thus curseth, in such emphatical manner, with such exquisite terms. Their parents also through their unnaturalness are compel'd to curse them, as Noah here: As Oedipus of old, and our Henry the second, who seeing a few hours before he died, a list of their names, that had conspired with the King of France, and Earl Richard (his son and successor) against him; and finding therein his son John to be the first, falls into a grievous passion, both cursing his sons, and the day wherein himself was born; and in that distemperature, departs the world, which so often himself had distempered. The causeless curse indeed (though from a parents mouth) shall not come, Prov. 26.2. Such as was that, that befell Julius Palmer Martyr, who when he asked his mother blessing, Thou shalt, said she, have Christ's curse and mine, wheresoever thou goest. He pausing a little, as one amazed at so heavy a greeting, at length said, O mother, your own curse you may give me, which God knoweth I never deserved; but God's curse you cannot; for he hath already blessed me, and I shall be blessed. As for money and goods, said she, which thou suest to me for, as bequeathed thee by thy father, I have none of thine. Thy father bequeathed nothing for heretics: Faggots I have to burn thee; more thou gettest not at my hands. Mother, said he, wherea • you have cursed me; I again pray to God to bless and prosper you, all your life long. And so he departed, and shortly after, valiantly suffered for the truth, at Newbury in Barkshire, having sometimes been Fellow of Magdalene College in Oxford; and all King Edwards days an obstinate Papist. Thus for the causeless curse of parents. But where it is just, it lights heavy. The very complaint of a parent makes a loud cry in God's ears, Judge. 9.56. It is said, That God, by cutting off Abimelech, rendered the wickedness that he did to his father. And who can read with dry eyes that pitiful supplication of the old Emperor Andronicus, to his young nephew of the same name, Turk. hist. fol. 172? But when it proceeds to a corse, lamentable effects have followed. Leonard son of the Lord Dacres (one of the Rebels in the North against Queen Elizabeth ) whose father prayed God upon his death-bed, to send him much sorrow for his disobedience, drew forth a most poor life in the Netherlands, whither he escaped, living upon a very slender pension from the Spaniard. That Rebellion (like the bubbles which children blow up into the air,) was no sooner blown up, then blown out; and fell into the eyes of those, which with the blasts of ambition, and superstition held it up. But most remarkable is that, and apposite to our present purpose, that Manlius reports of a certain mother, whom he and many others had seen leading about her miserable daughter, who was possessed by the devil upon her cursing her, and bidding the devil take her. Luther and others prayed publicly for the Girl; and when Luther said to the Devil, The Lord rebuke thee Satan, the Devil answered, muttering through the Maids lips, Increpet, increp • t. Another like example, the same Author hath, of a certain angry old man, in the Town of Friburg in Misnia; Who bidding his son do some business for him, and he making no hast to do it, nor stirring from the place he stood in; the father cursed him, and wished he might never stir alive from that place. God said Amen to it: and although he lived seven years after, yet there he stood, leaning upon a desk while he slept, eating little, and speaking not much. When he was asked how he did? he would answer, That he was chastised justly by God, in whose hand it was, what should at length become of him here. But of his eternal salvation by the merits of Christ alone, he nothing doubted; being chastised of the Lord, that he might not be condemned with the world. The prints of his feet are to be seen in the pavement, where he stood to this day, saith the Historian. After seven years suffering, he departed in the true Faith of Christ, with good hopes of a better estate in Heaven, September the eleventh, Anno 1552. [A servant of servants shall he be to his brethren:] In which title, the Pope of Rome (not without the providence of God) will needs be his successor. A servant of God's servants, he will by all means be called. And yet he stamps upon his coin, That Nation and Country that will not serve thee, shall be rooted out. What pride equal to the Popes, making Kings kiss his Pantofles, (upon which he hath Christ's Cross shining with Pearls and precious stones, Ut plenis faucibus crucem Christi derideat? ) What humility greater then his, shriving himself daily to an ordinary Priest? One while he will be filled, Servus servorum Dei; another while, Dominus regnorum mundi▪ which is one of the Devils titles; yea, Dominus Deus noster Papa, taking upon him a power to excommunicate the very Angels also; yea, lifting up himself above Christ, who is called Pontifex Magnus, Hebrews 4.14. but the Pope calls himself Pontifex maximus. Gregory the Great was the first that styled himself, A servant of servants; in opposition forsooth, to that proud Prelate of Constantinople, who affected to be called Universal Bishop. But after the death of Mauricius, when Phocas the Traitor came to be Emperor, this Gregory clawed him shamefully, and all to attain that dignity and dominion, that he so much condemned in another. The Pope of Constantinople could not bear a superior, nor the Pope of Rome an equal. The one sought to subdue to himself the East, the other East and West too; and thence grew all the heat betwixt them. See the like ambition under the color of zeal for their Religion in Selymus the Turk and Hismael the Persian, Turk. histor. foli • 515.

Vers. 26. Blessed be the Lord God of Shem.] Shem seems to have been the chief actor and persuader of that reverent behavior; and therefore, as he is first named, Vers. 23. before his elder brother Japheth; so here he hath the first and chief blessing. It is good to be first in a good matter, yea, prompt and present to every good work, as Paul hath it. [And Canaan shall be h • s servant.] This curse was not fulfilled of many hundred years after; till the sins of the Amorites were grown full, and then it was accomplished. God's forbearance is no acquittance. He can also turn a curse into a blessing, as he did this to Araunah the Jebusite, of the worst and most stubborn of the Canaanites: For they held the Tower of Jebus from the posterity of Sem, after all the rest had yielded: Yet he became a godly Proselyte, and gave as a King his free-hold to King David, to build an Altar on, 2 Sam. 24.18. And this deed of his was long after remembered. Zach. 9.7. The like may be said of the Gibeonites, who are called Nethinims in Ezra and Nehemiah. They were made servants to the Shemites, drawers of water to the Temple, as a kind of punishment. God made this Cross a Mercy. Their employment so near the house of God, gave them fit occasion to be partakers of the things of God. And the Lord, we see, did wonderfully honor them; the nearer they were to the Church, the nearer to God. It is good getting into his house, though to be but a door-keeper with David, or a tankard-bearer, with these Gibeonites. Stand but in God's way as he passeth, and thou shalt be preferred.

Vers. 27. God persuade Japheth,] Formone else can do it. Men may speak persuasively, but to persuade, is proper to God alone. He speaks to the heart, Hos. 2.14. we to the ear only. He persuadeth and allureth not only by a moral persuasion, but by an irresistible inward drawing, Acts 11.17. In the Hebrew there is a sweet Agnomination, q. d. God shall persuade the perswasible. He shall draw them to faith and obedience, Monendo potiùs quàm minando, docondo quàm ducendo, saith Saint Austin, by informing not enforcing. He brings in his Elect by a merciful violence. He sent forth at first not swordmen, but fisher-men; and prevailed by them in those places, where the Romans could never come with all their forces. Elisha could do more with a kiss then his man could do with a staff, in raising the dead child. Let him kiss me with the kisses of his mouth, Cant. 1.2. And then follows, Draw me, we will run after thee. [And he shall dwell in the tents of Sem.] The Churches abode here, is but in tents: She hath no continuing City on earth, but seeks one to come. This, whether prophecy or prayer, was fulfilled when God manifested in the flesh, was preached unto the Gentiles, and believed on in the world, some thousands of years after. The Gentiles were converted by virtue of this prayer (as Paul was by Saint Stevens, ) and as we enjoy the Gospel by Latimers yet once more, and the prayers of other Martyrs.

Vers. 28, 29. And Noah lived after the flood, &c.] This man, if ever any that was born of a woman, had a long life, and full of misery. He saw the tenth generation after him before his death. But oh how oft was he occasioned to get under the Juniper-tree with Elias, and desire to die? Before the flood, what a deal of wickedness and disorder beheld he in family, Church, and Common-wealth, and all this punished by the deluge to his unspeakable heart-break? Soon after, he was mocked by his own son, and despised by almost all the rest of his posterity; whose unheard-of hardiness in building the Tower of Babel, he was nolens volens, forced to see and suffer; and then shortly after, the confusion of tongues as their just punishment. What should I speak of their so many and so great cruelties, insolencies, tyrannical usurpations, effusions of innocent blood, wars, stirs strifes, superstitions, and abominable idolatries under Nimrod, Jupiter Belus, Semiramis, Zoroaster, (the Magic-Master,) and other Emims and Zamzummims of the Earth? Of all which, and a great deal more, this good old Patriarch was, to his sorrow, not only an ear but an eye-witness? All which considered, it must needs be granted, that, living so long, never any Martyr or other, out of Hell, suffered more misery then Noah did. And the like may be said of Athanasius, of whom Master Hooker witnesseth, That for the space of forty six years, from the time of his consecration to succeed Alexander Archbishop of Alexandria, till the last hour of his life in this world, his enemies never suffered him to enjoy the comfort of a peaceable day. Was not he to be reckoned a Martyr though he died in his bed? Cur veriar Chrysostomum appellare Martyrem? saith Erasmus. And why may not any man say as much of Luther, &c.

CHAP. X. Vers. 5. By these were the the Isles of the Gentiles ]

THat is, the Countries of Europe and Asia the less, inhabited by Japhets posterity. Europe hath its name, in Greek, from the latitude, and large surface of it; which answers well to the name of Japheth (signifying enlargement) who together with his offspring, was by God's appointment, to rule there far and wide toward the West and North. Asia hath its name from two Hebrew words that signify the fire of the Lord, which in Persia and other parts thereof, they superstitiously deified. Asia the less, was so called first by Attalus King of Pergamos; who being the last of that name, and race, made the Romans his heyrs by will. They turned his Country into a Province, and called it Asia by the name of the Continent; as devouring, doubtless, in hope, that whole part of the world, by this small beginning. Hence, likely, came that first distinction of the lesser Asia.

Vers. 8. Nimrod, he began to be a mighty one ] His name signifies a Rebell: he was the chief Babel-builder, and there began to be a mighty one, a Giant, saith the Greek (such another as Goliath was in his generation, 1 Sam. 17.51. where the same word is used) a Magnifico, a Grandio, such a one as sought to make himself great even to a proverb, verse. 9. But there is a double greatness: First, Genuine. Secondly, Belluine. This latter is no such commendation; a beast in this may, and doth exceed us; as in the latter, we exceed ourselves, and others.

Vers. 9. He was a mighty hunter ] Of men, whose lives he sacrificed to his lust, not of beasts for sacrifice to the Lord, as Ibn-Ezra will have it, and takes occasion thereupon highly to commend him. But there wanted not those that commended Cain also for killing his brother, and were therefore called Cainites. Of others we read, that extolled the Sodomites, Core and his complices, Judas the Traitor. Yea there was one Bruno found, that wrote an Oration in commendation of the Devil, who hath given him his Guerdon, no doubt, by this, unless he recanted that monstrous madness.

Vers. 11. Out of that land went forth Assur ] Either because wickedness dwelt there, Zach. 5.11. for Ashur was a son of Sem; and might have so much goodness in him, verse. 22. Or else he was hunted there-hence by Nimrod, who made himself the first Monarch, and had Babel, in the land of Shinar, or Chaldea, for the beginning of his Kingdom.

Vers. 12. The same is a great City ] As consisting of three Cities, and having more people within the walls, then are now in someone Kingdom. See the greatness of this City set forth in the, Preachers Travels, pag. 89. The greatest City in the world at this day, is said to be Quinsai in Tartary, which is a hundred miles about, as M. Paulus Venetus writeth, who himself dwelt therein, about the year 1260. Cambalu the Imperial City, and seat of the great Cham of Tartary is in circuit twenty eight miles about. Nineveh was three days journey in Jonah's days: Now it is destroyed (as was long since prophesied by Nahum ) being nothing else then a sepulcher of herself, a little Town of small trade, where the Patriarch of the Nestorians keeps his seat at the devotion of the Turk. As Susa in Persia, once a Lily (as the name signifies) for the sweet scite, and so rich, as afterwards is reported, ( cap. 11. verse. 30) is now called Valdac of the poverty of the place.

Vers. 20. These are the sons of Ham ] More in number, and more sweetly situated, then the posterity of either Shem or Japheth • thirty sons and nephews of cursed Ham are here recited and registered; when of blessed Shem we find but six and twenty, and of Japheth, but fourteen. And for their Countries, Canaan hath the navel of the world ( Sumen totius orbis, as one calls that Country) a land that floweth with milk for necessity, and honey for delight; where the hardest rocks sweat out honey and oil, Deut. 32.13. Exod. 3.17. Nihil mollius c •• lo, nihil uberius solo, as Florus saith of Campania; a land that God had spied out among all lands for his own peculiar people, yea for himself to dwell in. Lo this was Hams possession; when his two better brethren, dwelt in the more barren waste Countries of the East and West. God deals by his people here, as the host doth by his guests, who lets them have the best meats, and fairest lodgings, but reserves the inheritance for his children. The Lord holds his servants to hard-meat many times (but then they have it of free-cost) whereas the wicked eat of the fat and drink of the sweet, but their meat in their bowels is turned into the gall of • spes, God shall cast it out of their bellies, Job 20.14, 15. In fatting them he doth but fit them for destruction, as he did these Canaanites, whose pleasant land he afterwards made a spoil to his own Israel. They grew a burden to that good land, which therefore for their wickedness spewed them out, Lev. 18.25. after they had filled it from corner to corner, with their abominable uncleannesses, Ezra 9.11.

Vers. 25. Peleg, for in his days was the earth divided] Eber (of whom came the Ebrews or Israelites, Exod. 1.15.) that he might have before his eyes a perpetual monument of God's just displeasure against the ambitious Babel-builders, • alls his son Peleg, or Division, because in his days was the earth divided. It is good to write the remembrance of God's worthy works whether of mercy or justice, upon the names of our children, or otherwise as we can best, to put us in mind of them; for we need all helps, such is either our dullness or forgetfulness. What was it else that made David so often to put the thorn to his breast? Psal. 103.1, 2, 3. And why would God have the plates of the censers of those sinners against their own souls, to be a covering to the Altar, but to be a memorial to the children of Israel, that no stranger come near to offer incense, that he be not as Corah and his company, &c? Numb. 16.38, 40.

Vers. 26. Jok • an begat Almodad, &c.] This man with his sons may seem to have seated in the East-Indies. But fallen from Hebers faith to Hethenisme, they are written in the dust: there's little mention of them in the Scriptures. They have lost their Genealogy, as those degenerate Priests, who in the time of the captivity took scorn to be in the register, and were therefore worthily afterwards rejected by the Tirshata.

CHAP. XI. Vers. 1. And the Whole earth was of one language ]

UNity without verity, is no better then conspiracy. A legion of Devils could accord to get into one man; and, though many, yet they speak and act as one in that possession. That infernal Kingdom is not divided against itself. A shame for God's Saints to be at difference: What should sheep do snarling, like dogs, one at another? The children of this world are wiser, a fair deal, in their generation; they can combine and comply, as here, though their society be as unsavory as the slime and filth that is congealed, when many Toads and other Vermin meet together.

Vers. 2. In the land of Shinar ] Which was a part of the garden of Eden, as most Geographers think, fat and fruitful still above belief, Herodot. l. 1. c. 193. Plin. l. 6.26.

Vers. 3. And they said one to another ] One broached this counsel, and the rest soon consented. Let us consider one another to whet on to love and good works: One live-coal may set a whole stack on fire. When Silas came, Paul burned in spirit, and preached lustily. [Let us make brick▪ &c.] Thus, wanting stones they devised matter for their cursed building. Good cause hath the Church to be as ingenious and sedulous in building Stair-cases for heaven, as the Devil and his Imps, in digging descents to hell. [And they had brick for stone and slime for mortar] And yet though the walls were high and huge, this City was taken first by Cyrus, afterwards by Alexander, and plundered at several times by many other enemies. Shusa in Persia was first built by Tithonus and his son Memnon, who was so exceeding prodigal, that, as Cassidorus writeth, he joined the stones together with gold; so rich it was, that Aristagoras thus cheered up his soldiers that besieged it: This City if you can take, you may vie with Jove himself for wealth and riches. Here Alexander found 50000. talents of gold, besides silver. But what is all this to the heavenly Jerusalem, whose pavement is pure gold, and her walls garnished with all precious stones 〈◊〉 Rev. 21.19. Why do we then labor in the fire, to load ourselves with thick clay? Why doth not this Kingdom of heaven suffer violence by us, since the violent take it by force, or make a prey, a prize of it (so Hilary rendereth it) as soldiers do of a City they have taken? Oh that we could say of heaven, as Sixtus Ruffus doth of Cyprus, Cyprus famosa divitiis paupertatem populi Rom. ut occuparetur, sollicitavit! This Island was anciently called, Macaria: Heaven more truly.

Vers. 4. Let us build us a City and a Tower ] This Tower raised a head of Majesty, 5164. paces from the ground, having its basis and circumference equal to the height. The passage to go up, went winding about the outside, and was of an exceeding great breadth; there being not only room for horses, carts, &c. to meet and turn, but lodgings also for man and beast, and (as Verstegan reporteth) grass and corn▪fields for their nourishment. [Let us make us a name] This is a disease that cleaves to us all, to receive honor one of another, and not seek the honor that cammeth from God only, Joh. 5.44. A rare man he is surely, that hath not some Babel of his own, whereon he bestows pains and cost, only to be talked of. Hoc ego primus vidi, was Zabarelles 〈 in non-Latin alphabet 〉 . Epicurus, would have us believe, that he was the first that ever found out the truth of things. P • lamon gave out, that all learning was born, and would die with him. Aratus the Astrologer, that he had numbered the Star • , and written of them all. Archimedes the Mathematician, that if he had but where to set his foot. he could move the earth out of its place. Herestratus burnt Diana's Temple for a name: And Plato writes of Protagoras, that he vaunted, that whereas he had lived sixty years, forty of them he had spent in corrupting of youth. Tully tells us, that Gracchus did all for popular applause; and observes that those Philosophers that have written of the contempt of glory, have yet set their names to their own writings, which shows an itch after that glory, they persuaded others to despise. These two things (saith Tully somewhere of himself) I have to boast of, Optimarum artium scientiam, & maximarum rerum gloriam, my learned works, and noble acts. Julius Caesar had his picture set upon the globe of the world, with a sword in his right hand, a book in his left, with this Motto, Ex utroque Caesar Vibius Rufus used the chair wherein Caesar was wont to sit, and was slain; he married also Tullius widow, and boasted of them both, as if either for that seat he had been Caesar, or for that wife an Orator. When Maximus died in the last day of his Consulship, Caninius Rebilus petitioned Caesar, for that part of the day, that he might be said to have been Consul. So many of the Popish Clergy have with great care and cost procured a Cardinals hat, when they have lain adying, that they might be entitled Cardinals in their Epitaph, as Erasmus writeth. But for men's enobling themselves by building, those seven wonders of the world were made merely for a name. Pharos a watch-tower in Egypt (being one of the seven) was built by Ptolemy Philadelph, all of white marble; the chief Architect was Sostratus of Gnidos, who engraved on the work this inscription, Sostratus of Gnidos, son of Dexiphanes, to the God's protectours, for the safeguard of Saylors. This Inscription he covered with plaster, and thereon engraved the name, and title of the King the founder: that (that soon wasted and washed away) his own that was written in marble, might be eternized to posterity. This Tower, saith Wickam, is a known story. And Phidias the famous carver so cunningly enchased his own countenance into Minerva's shield at Athens, That it could not be defaced, but the shield itself must be disfigured. The Hague in Holland hath two thousand households in it. The inhabitants will not wall it, as desiring to have it counted rather the principle Village of Europe, then a lesser City. And Sextus Marius, being once offended with his Neighbor, invited him to be his guest, for two days together. The first of those two days he pulled down his Neighbors Farmhouse; the next, he set it up again, far bigger, and better then before. And all this for a name, that his Neighbors might see and say, What good or hurt he could do them at his pleasure.

Vers. 5. And the Lord came down] Non motu locali, sed actu judiciali. To see the City, &c. that so his sentence grounded not upon hear-say, or uncertain information, might be above all cavillation or exception. A fair president for Judges. Caiaphas first sentenced our Savior, and then asked the Assessors what they thought of it? The chief captain first commanded Paul to be scourged, and then examined, Acts 22. This was proposterous. God though he knew all before, yet is said to come down to see. Let his actions be our instructions. No man must be rashly pronounced a Leper: And the Judges must make diligent inquisition, Deut. 19.18. as flints they must carry fire, but not easily express it. Potiphar was too hasty with Joseph, and David with Mephibosheth. Aeneas Sylvius tells us of some places, where thieves taken but upon suspicion, are presently trussed up, and three days after, they sit in judgment upon the party executed. If they find him guilty, they let him hang, till he fall. As if not, they take down the body, and bury it honorably at the public charge. This is not God-like, nor a point of wisdom; for Nervus est sapientiae non temere credere. [Which the children of men built.] Nimrod chiefly, with his fellow Chamites. But that some of Shem’s and Japh • ts posterity had a hand in it, is more then probable, by their common punishment, the confusion of tongues, Heber and his, had nothing to do with them; and therefore retained the Hebrew tongue, called thenceforth the Jews Language, Isai 36.11. Until they were carried captive to Babylon, where grew a mixture amongst them of Hebrew and Chaldee: Whence came up the Syri •• k tongue common in our Savior's time, as appears by many Syriac words in the Gospels.

Vers. 6. Behold the people is one, &c.] This benefit they abused to their pride and ambition, which they should have used to the help of human society, and common intercourse. They built, and God bare with them for a time, that he might make fools of them in the end. And this he doth daily.

Vers. 7. Go to, let us go down ] Go to, say they: Go to, saith he. Let us build to Heaven, say they: Let us go down and see it, saith he. Let us make us a name, say they: Let us confound their Language, that they may not so much as know their own names, saith he. Lest we be scattered, say they; Let us scatter them abroad the world, saith he. Thus God words it with them, and confutes their folly from point to point. Thus he sets himself in battle-ray against the proud, as Saint James hath it, and overthrows them in plain field. He dealt more severely with David for numbering the people, then for the matter of Uriah. He turned Nebuchadnezzar a grazing among beasts, for pruning and priding himself upon this Babel. Is not this great Babel, that I have built? Why no, Nimrod built it, and Ninus, and Semiramis: Nebuchadnezzar only beautified it, or, at utmost, enlarged it. But pride detracts from God and man, and is therefore justly hated and scorned of both. [And there confound their Language.] When men began once 〈 in non-Latin alphabet 〉 , they were compelled by God 〈 in non-Latin alphabet 〉 .

Neither is there any better understanding and agreement among the Babel -builders at this day, ( Babylon enim altera, nempe propinquior atque recentior adhuc stat, cito itidem casura, si essetis viri, said Petrarch long since) witness their many sects and deadly dissensions among themselves, of which, read the Peace of Rome, Reims against Rome, and divers other English Treatises to the same purpose. Bellarmine teacheth, That the bread in the Sacrament is not turned into Christ's body productive, but adductive. And this saith he, is the opinion of the Church of Rome. This Suarez denies, and saith, It is not the Churches opinion. Thus these great master-builders are confounded in their Language, and understand not their own Mother. The greatest Clerks amongst them, cannot yet determine how the Saints know our hearts and prayers: Whether by hearing or seeing, or presence everywhere, or by God's relating or revealing men's prayers, and needs unto them. All which ways some of them hold, as possible or probable; and others deny and confute them as untrue.

Vers. 8. So the Lord scattered them abroad ] Which was the evil they • eared, and by this enterprize, sought to prevent. But there is neither counsel, power, nor policy against the Lord. The fear of the wi • ked shall come upon him, Prov. 10.24. As it befell those wretched Jews. John 11.48. The Romans shall come, &c. and come they did accordingly. Pilate for fear of losing his Office, delivered up Christ, and was by Gaius kicked off the bench.

Vers. 9. The Lord did there confound the Language. ] A sore cross and hindrance of interchange of commodities between Nation and Nation. This great labor also hath God laid, hereby, upon the sons of men, that a great part of our best time is spent about the shell (in learning of Language) before we can come at the kernel of true wisdom; Scripture-wisdom especially. Our Savior's Epitaph written in Hebrew, Greek and Latin, as it sets forth Christ unto us to be, First, The most holy (for the Hebrew tongue is called the holy Tongue.) Secondly, The most wise (for in Greek, is all human wisdom written.) Thirdly, The most powerful (for the Latins were Lord's of the earth, and propagated their tongue amongst all Nations.) So it signifies that God would have the dignity and study of these three tongues, to be retained and maintained in the Churches of Christ to the worlds end. Hebricians (saith Reuchlin ) drink of the Fountains, Grecians of the Rivers, Latinists of the standing pools only. There were that mocked at the multitude of tongues, Acts 2.13. And the Monks were mad almost at such Camilli literarii, as chased out barbarism, and brought in the learned Languages. But let us acknowledge it a singular gift of God, as for the gathering of the Church at first, Acts 2. So still for the edifying of the body of Christ, till we all come unto a perfect man, to speak the Language of Canaan, in the Kingdom of Heaven. [And from thence did the Lord scatter them.] The Hebrew Doctors say, That at this dispersion there were seventy Nations with seventy sundry Languages. Epiphanius saith, That their one Language was divided into seventy two; for so many men were then present, and each man had his several dialect, and went his several way with it. Cleopatra is famous in history for her skill in tongues: She could give a ready answer to Ambassadors that came; whether they were Ethiopians, Hebrews, Arabians, Syrians, Medes, or Parthians: Yea, she could tune and turn her tongue, as an instrument of many strings (saith Plutarch ) to what language soever she pleased. This minds me of those cloven tongues, and of that utterance the Spirit gave them, Acts 2. Parthians, Medes, Elamites, strangers of Rome, Jews and Proselytes, Cretes and Arabians, heard the Apostles, speak in their own tongue the wonderful works of God, to the singular advantage of the Church, that was then out of all Nations to be collected, and that by a like means, as these Rebels were scattered.

Vers. 11. And She • lived after he begat, &c.] He saw ten generations, and lived till Isaac was fifty year old, who might well be his Pupil; which (if Shem were Melchizedek ) is so much the more likely. Heber also lived till Abraham was dead; a singular blessing to them both. This comfort the Patriarchs had of their tiresome and tedious pilgrimage; that as Shem saw Lamech, so L • mech saw Adam, and Isaac saw Shem. Now, ipse aspectus viri boni delectat, saith Seneca. How much more, when they that fear the Lord, speak often one to another, Mal. 3.16. for mutual edification and encouragement. This the mad world calls faction, and caprichiousness. But what saith Tertullian to it? Cùm boni, cum probi coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia: Et e contrario illis nomen factionis accommodandum est, qui in odium bonorum & proborum conspirant.

Vers. 28. And Haran died before his father Torah.] The Hebrews say he died a Martyr, being burnt with fire by his Countrymen the Chaldees, because he would not worship the Fire, which they had made their god. Martyrdom came early into the world, as we know in Abel; who as he was the first that died, so he died for Religion. Now if this be true of Haran, as the Jew Doctors will have it; then he had, for ought we know, the maidenhead (as a certain Martyr phrased it) of that kind of Martyrdom. The first that were burnt for Religion, since the Reformation, are said to be Henry and John, two Augustine Monksat Brussels, Anno 1523. under James Hogostratus the Domician Inquisitor. The executioner being demanded, whether they recanted in the flames, he denied there was any such thing: But said, That when the fire was put to them, they continued singing the Creed, and T • Deum, till the flame took away their voice. All this Erasmus testifieth, though he were no Lutheran; and thereupon maketh this good, but wary note, Damnari, dissecari, suspendi, exuri, decollari, piis cum impiis sunt communia: da •• ere, dissecare, in cruoem agere, exurere, decollare, bonis judi • ibus cum piratis ac tyrannis communia sunt. Varia sunt hominum judicia, ill faelix qui judice Deo absolvitur. Our Protomartyr in Queen Mary's days was Reverend Master Rogers; he gave the first adventure upon the fire. His wife and children, being eleven in number, ten able to go, and one sucking at her breast, met him by the way, as he went toward Smithfield. This sorrowful sight of his own flesh and blood, could nothing move him, but that he constantly held out to the death, and so received a crown of life. Neither hath God left himself without witness among the very Heathens. For in the City of Lima in Mexico, not two months before our coming thither (saith Captain Drake ) twelve persons were condemned by the Spaniards there, for profession of the Gospel: Of which, six were bound to one stake and burnt; the rest remained yet in prison, to drink of the same cup within a few days.

Vers. 30. But Sarai was barren.] Till she had prayed for a child thirty years, and then she had him with abundance of joy. At first she believed not the promise, but laughed at the unlikelihood and was checked for it. But when she had better bethought herself, Through faith she received strength to conceive seed, because she judged him faithful who had promised, Heb. 11.11. She was, (when past age) delivered of a child; who was not more the child of her flesh, then of her Faith. Whether she were that Iscah spoken of in the verse next aforegoing, the Doctors are divided. Some say, that Iscah in Chaldee signifieth the same that Sa • ai in Hebrew. Others more probably make Sarai another woman, and the daughter not of Haran but of Terah: How else could Abram say of her, That she was the daughter of his father, 〈◊〉 not of his mother? Gen. 20.12.

Vers. 31. And Terah took, &c.] Being admonished of the Divine Oracl • , Act • 7.12 •• by his son Abraham, he rebuked him not, neither charged him, upon his blessing, to abide in his native Country, as many a father would have done (for, what? was he wiser and better then his forefathers?) but abandoned his idols, and went as far as his old legs cou •• carry him toward the Country that God should show them. For as yet they went forth, not knowing whither they went. But having God by the hand, they knew they could not go amiss. This was a blessed blind obedience, not to dispute but to dispatch; to wink, and put themselves into God's hand, to be led about at his pleasure, to follow him without sciseitation.

CHAP. XII. Verse 1. Now the Lord had said to Abraham ]

BUt was not this to command him to do that which was against nature? No, but only against corrupt nature, which must be denied, and mortified, or there is no Heaven to be had. Father and friends must be hated, (that is, not loved, as Esau have I hated ) where they hang in our light, or stand in our way to keep us from Christ, Matth. 10.37. [Get thee out of thy Country] This is a hard saying to flesh and blood, for Nescio qua natale solum, &c. But hard, or not hard, it must be done, because God bids it; and difficulty in such a case, doth but whet on heroic spirits, making them the more eager and resolute. It pleased David well to be set to fetch a hundred foreskins of the Philistines. God's Kingdom must be taken by violence. It is but a delicacy to dream of coming thither in a Feather-bed. Too many with Joseph dream of their preferment, but not of their imprisonment. He that will be Christ's Disciple here, and coheire hereafter, must deny himself; that's an indispensable duty. Abraham was old-excellent at it. [And from thy kindred, and fathers house] Who set out fair with Abraham, as did likewise Orphah with Ruth: But settled in Haran, which was also in Chaldea, not far from Ur, and would go no further, after the old man's death. There they had feathered their nests, gathered substance, and got souls, that is servants, verse. 4. and therefore, there they would set up their staff, and afterwards turned again to Idolatry, Gen. 31.30, 53. Joshua 24.2. Many follow God as Sampson did his parents, till be light upon a honycomb; or as a dog doth his master, till he meet with carrion; and then turn him up. Demas forsook God, and embracing this present world, became afterwards a Priest in an Idol-Temple, as Dorotheus tells us. [Unto a land, that I will show thee.] Yet told him not whither, till he was upon the way, but called him to his foot; that is, to follow him, and his direction, Isai. 41.2. Magnus est animus qui se Deo tradidit; saith Seneca. Eundum quocunque Deus vocarit, saith Another, Etiamsi in ea loca migrandum esset

Vers. 2. And I will make of thee a great Nation.] Why then should the scornful Jews call us Nations or Gentiles in contempt? yea, Heathen-bastards, Heathen-dogs, as they do at this day? Surely, either themselves are of this great Goi or Nation here mentioned, or else they have not Abraham to their father; choose them which. [I will bless thee] As a father his children, with all spiritual comforts and earthly contentments; with the blessings of the right hand, and of the left; with the upper and nether springs, as Caleb blessed his daughter Achsah. He will give grace and glory, and (if that be not enough) no good thing will he withhold, &c. Psal. 84.11. Hence Moses cries out, Happy art thou O Israel: Who is like unto thee, &c. Deut. 33.29. [And make thy name great] A great name then is a great blessing. So David took it, 2 Sam. 7.9. And it was no small comfort to him, that whatever he did, pleased the people. Blessing and praise (or good name) is expressed, by one and the same word in both Testaments, Prov. 27.21. Only (as it is in the same Text) it then proves a blessing, when it is to a man as the fining pot for silver, and furnace for gold; when it melts us, and makes us better; when it works in us a care to walk worthy of the praise is given us, to purge ourselves from all filth, that we may be as pure vessels, meet for the Masters use, fit to be set upon the celestial shelf, as that Martyr phrased it. Since thou hast been precious in my sight, thou hast been honorable, Isai. 43.4. Virtue is instead of a thousand Escucheons. [And thou shalt be a blessing.] That is, in a high degree blessed; or a common blessing to all, where ever thou comest, who shall fare the better for thee. Or, a public pattern of blessing (so some Hebrews expound it.) Those that wish well to themselves, or others, shall pray God, that Abraham's blessedness may befall them. The contrary hereunto is now befallen his unhappy posterity for their obstinacy. A curse they are become among the Gentiles, as was foretold them, Zach. 8.13. Sanctius upon that text tells us, That all over Turkey they have taken it up for a curse, I would I might die a Jew then: And let me be a Jew if I deceive thee.

Vers. 3. And I will bless them that bless thee ] Some there are, that will curse those whom God blesseth, but nothing so many as they that will rise up and call them blessed. These are expressed here in the plural number, those in the singular only. For who is he that will harm you, if ye be followers of that which is good, 1 Pet. 3.13. But say there be some Balaam's that would curse God's Israel, or some Esau's that could wish them unblest again; yet God will turn Balaam's curse into a blessing, (which is reckoned as a great favor,) and he will tell Esau (if not in his ear, yet in his conscience) that Jacob is blest, and he shall be blest. If Isaac, drawn aside by natural affection, would go about to reverse the blessing, God will cause him to tremble very exceedingly, and so over-awe him, that he shall not be able to do it. But see here (as in a mirror) the wonderful love of God to his children: So dear they are unto him, that he cannot but love all that love them, and bless those that bless them. They have a powerful speech in Spain, He that wipes the childes nose, kisseth the mothers cheek. Surely, as natural parents take the kindnesses and unkindnesses, shown to their children as done to themselves, so doth God. [And in thee shall all families, &c.] That is, In thy seed, as it is interpreted, Gen. 22.18. To wit, In Christ that shall take flesh of thee, as both Peter and Paul expound it. Hence Christ is called the gift. John 4.10. and the benefit, 1 Tim. 6.2. by an excellency; and the desire of all Nations, Haggai 2.7. sent a purpose to bless us, in turning everyone of us from our iniquities, Acts 3.25.

Vers. 4. So Abram departed,] He had now enough, having such precious promises, though he had had nothing else. He parted with his friends and kindred, but is now become the friend of God, and akin to Christ. Let their money perish with them, who esteem all the gold in the world worth one days society with Jesus Christ, and his holy Spirit, said that Noble Marquess Galeacius Caracciolus, who being Nephew to Pope Paul the fifth, and a Prince of great wealth and power, left all for Christ, living and dying a poor exile at Geneva, that he might enjoy the liberty of his Conscience, and serve God according to the truth of the Gospel. Remarkable is that which Calvin writes of him in his Dedicatory Epistle to him, set before his Commentary upon the first to the Corinthians. Etsi neque tu, &c. [And Lot went with him] Herein Abraham was more happy then Caracciolus. For he being converted by Peter Martyrs Lecture on the first Epistle to the Corinthians, and resolving thereupon to leave all, and go to Geneva, opened his mind to some of his most familiar friends, and wrought upon them so far, as they promised and vowed to accompany him, &c. But when they came to the borders of Italy, and considered what they forsook, they first looked back with Lots wife; and then, without any entreaty, went back as Orphab; so going out of God's blessing, into the worlds warm Sun, as they say, which yet they long enjoyed not: For they were after taken by the Spanish Inquisition, and forced to abjure Christian Religion, being neither trusted nor loved of one side nor other. [And Abraham was seventy five years old when he departed] So he continued a Pilgrim for a hundred years together, Gen. 25.7. having ten sore trials, and everyone worse then other.

Vers. 5. And Abraham took Sarai his wife ] The faithful companion of all his travels and troubles, One that did him good, and not evil all her days: And although she suffered much hardship with him, and for his sake, and was oft put tooit, yet she was not afraid with any amazement, as many a woman would have been, 1 Pet. 3.6. A valiant woman she was, and no less violent then he, for God's Kingdom, whereof Canaan was but a type.

Vers. 6, 7. And the Canaanite was then in the Land. And the Lord appeared to Abram.] The sight of those wicked Canaanites might discourage him, and unsettle his faith. But then the sight of God relieved him, (he is the first man that God is said to appear to) and the promise unto thy seed will I give this Land, could not but put spirits into him, and make his good old heart to dance L • valtoes in his bosom. When the poor soul even sinks sometimes at the sight of these Canaanites (corruptions) and despairs almost of a Conquest, God lets in a beam of his own Light, and comforts it with some cordial promise, which is as Boaz was to Naomi, A restorer of his life, and a nourisher of his old age, Ruth 4.15.

Vers. 8. And there built he an altar to Jehovah ] Although the Canaanite was then in the land. God hath promised when he cleanseth his Church, that the Canaanite shall be there no more, Zach. 14.21. But while they are there, we must shine as lamps amidst a crooked and cursed generation, Holding forth the word of life, as an ensign, bearing up God's name as a badge, or beacon; wearing his mark in our foreheads, Rev. 9. the place of open profession; setting up an altar even amidst Idolaters as Abraham, and calling it Jehovah Nissi, The Lord is my banner, as Moses, Exod. 17.15. Some that seemed to wish well to Edmund. Allin Martyr, bid him keep his conscience to himself, and to follow Baruchs counsel. Chap. 6. wherefore when ye see the multitude of people worshipping them behind and before, say in your hearts, O Lord, it is thou that oughtest only to be worshipped. These had more of Nicodemus in them, then of Nathaniel.

Vers. 8. And he removed from thence ] Because his building altars to Jehovah was offensive to the Canaanites: Indeed it was a wonder they stoned him not; but God restrained them. [And there he built an altar to the Lord] This was still his first care, where ever he came, and should be ours. We are a Kingdom of Priests, and have an altar, Heb. 13.10. which is Christ, who sanctifies the offering, Matth. 23.19. By him therefore let us offer the sacrifice of praise to God continually, Heb. 13.15. Imo altare extruamus non lapideum, sed carneum in cordibus.

Vers. 9. Going on still toward the South ] As toward the Sun, whereby may be figured, saith an Expositor, his progress in faith and grace, as Prov. 8.14. 2 Cor. 3.18.

Vers. 10. Abram went down into Egypt ] Which the Hebrews much condemn him for, saying that it was out of distrust, and that for this fault of his, the Israelites suffered so long and hard bondage in Egypt. But that's but a rash judgment, and as weak an argument: For God, though he must be trusted, yet he may not be tempted. But tempted he is, First, when men are too much addicted to the means, as Thomas. Secondly, when they reject them, as Ahaz, who would not ask a sign, though offered him; it was not diffidence, but obedience in Abraham to go down to Egypt (that Granary of the world) when now by the want of food in Canaan, he found it was God's will he should seek out.

Vers. 11. Behold now I know that thou art a fair woman ] And yet she was now sixty five years of age; wherein she was a figure of Jerusalem the mother of us all, Gal. 4.26. with Cant. 1.14. and 4.1. Sarah's chief beauty was that of the hidden man of the heart, as saith St. Pet. 1 Pet. 3.4, 6. But outward beauty is very lovely and attractive. Plato calls it the principality of nature: Aristotle, a greater commendation then all Epistles: And being asked, whether beauty were amiable? He answered, That's a blind man's question. The Poet could say, Gratior est pulchro veniens in corpore virtus,

Howbeit, Seneca saith, he was out in that saying; for that Virtue needs no ornament more then she hath of her own, but beautifies herself sufficiently, and consecrates the body, wherein she dwells. But by the leave of so great a Philosopher, I am of the Poets mind: And although I grant that favor without grace, is but a gold ring in a Swines snout, as Solomon hath it, or ornamentum in luto, as another (so it was in Alcibiades for a man, and in Aurelia Orestilla for a woman) yet surely, where they meet, they make a happy conjunction, and draw all hearts to them, as in Germanicus (for a man) in whom beauty and virtue strove for precedency: and Artaxerxes Longimanus, the son of Esther, who is said to have been of all men the most beautiful and most bountiful. So in Esther (for a woman) who obtained favor in the sight of all that looked upon her, Esth. 2.15. And Aspasia Milesia the wife of Cyrus, who deserved to be styled 〈 in non-Latin alphabet 〉 , Fair and Wise, as Aelian relateth: As on the other side in Vatinius, deformity of body strove with dishonesty of mind, adeo ut animus ejus dignissimo domicilio inclusus videretur, saith Paterculus.

Vers. 12. Therefore it shall come to pass, &c.] Note here (saith Pererius ) the raging affection of the Egyptians, that made no conscience of murder to enjoy their lust. 2. Their blindness, that made less account of murder then adultery. Note again (saith Piscator ) that beauty exposeth a body to the danger of dishonesty, and that, as the Poet hath it,

Let those therefore that have beauty, look to their chastity, and possess their vessels in holiness and honor; Filthiness in a woman is most abominable; therefore is a Whore called a strange woman.

Vers. 13. Say I pray thee, thou art my sister.] The truth was here not only concealed, but dissembled. As the Moon hath her specks, so the best have their blemishes: A Sheep may slip into a slough as soon as a Swine, and an Apple-tree may have a fit of barrenness, as well as a Crab tree.

Vers. 14. The Egyptians beheld the woman ] Pleasure is blamed, in Xenophon, for this, that she ever and anon looketh back upon her own shadow, and giveth her eyes leave to rove and range without restraint. An honest man (saith Plautus ) should have continent eyes, hands, and tongue. Nihil enim interest, quibus membris cinoedi sitis posterioribus an prioribus, said Archelaus the Philosopher to a wanton yonker. The eye (that light of all the members) is an ornament to the whole body. And yet that lightsome part of the body, draweth too too oft the whole soul into darkness. This Job knew, and therefore made a Covenant to look to his looks; •• th of looking came lu •• ing. Charles the fifth, when the City of Antwerp thought to gratify him in a Mask, with the sight of certain fair Maids brought in before him almost naked, he would not once look at them. The young Lord Harrington when he should meet with fair women in the streets, or elsewhere, would usually pull his hat over his eyes, as knowing that of our Savior, He that looks upon a woman to lust after her, &c. whereupon immediately follows, If thine eye offend thee, &c. Eckius was sharply rebuked at a feast, by a modest matron, for his uncivil glances, and carriages in these words (as Melancthon relateth) Es tu doctor? Non existimo te in honesta familia, sed in lupanari educatum: Thou a Doctor? I do not believe thou wast bred anywhere else but in a brothel-house. See the Notes on Chap. 6. Vers. 2.

Vers. 15. The Princes also of Pharaoh, &c.] Flattering Courtiers please Princes humors, and serve their delights, though to the procuring of their plagues as here, and in young King Joash. If a ruler hearken to lies, saith Solomon, all his servants are wicked Prov. 29.12. Aulicisunt instar sp •• uli, saith One. And Mirifica est symp • thia, saith another, inter magnates & parasit • s. Her • dorus writeth, that when Cambyses demanded of his Courtiers and Counselors, whether it were not lawful for him to marry his own sister whom he greatly desired? they answered: That they found no law to license such a match: but another law they found, that the King of Persia might do what he would. [And the woman was taken into Pharaohs house] Not for any worse purpose, then to get her good will to become his wife.

Vers. 16. And he entreated A • ram well for her sake ] To the end, that he might solicit his sister to yield consent; or might not be a back-friend, at least, out of displeasure, because they had taken away his sister from him to the Court. So K. Hen. 8. advanced all Anne Bullens kindred, &c.

Vers. 17. And the Lord plagued Pharaoh ] Plagued him with plagues, saith the Hebrew: tormented him with torments, or set him on the rack, saith the Greek. And for this, he might thank his Court-parasites, who put him upon this rape. Chrysostom thinketh that Sarah was abed with the King; and that in the bed, God by his plague so restrained him, that she remained untouched. But we cannot gather by the text, that he intended to commit adultery, sed quod levitate & vaga libidine peccavit, but offended only, in going after the sight of his eyes, a and lust of his heart, as Solomon hath it.

Vers. 18. What is this that thou hast done unto me ] God had reproved Pharaoh (according to that, He suffered no man to do them wrong, but reproved Kings for them ) and now Pharaoh reproves Abraham. It is a sad thing, that Saints should do that for which they should justly fall under the reproof of the wicked: we should rather dazzle their eyes, and draw from their consciences, at least, a testimony of our innocence, as David did from Saul's, when he said, Thou art more righteous then I my son David: Whose ox have I taken, saith Samuel? And which of you can condemn me of sin, saith Christ? Now the life of a Christian should be a Commentary upon Christ's life, 1 Pet. 2. Ye are a holy nation, a peculiar people, that ye should preach forth his virtues, and not hang his picture (his image and graces) in a dark hole, but in a conspicuous place. Bucer so lived that neither could his friends sufficiently praise him, nor his foes justly blame him, for any miscarriage. And Bradford was had in so great reverence and admiration for his holiness, that a multitude which never knew him, but by fame, greatly lamented his death; yea and a number also of Papists themselves wished heartily his life. But to have Egyptians jear us, and that for sin, is threatened as a grievous misery, Hos. 7.16.

Vers. 19. Why saidst thou she is my sister?] He might have answered, because I was afraid. His fear it was that put him upon this exploit. So it did David when he changed his behavior, and Peter when he denied his Master, &c. Men should rather die then lie. Nec prodam, nec mentiar, said that good Bishop in St. Augustine. And that was a brave woman in St. Jerome, that being on the rack resolved, and answered the tormentor, Non ideo negare volo, ne peream, sed ideo mentiri nolo, ne peccem. The Chamaeleon, saith Pliny, is the most fearful of all creatures, and doth therefore turn into all colors, to save itself. So will timorous persons, See Zeph. 3.13. Let us fortify our hearts against this cowardly passion.

Vers. 20. And Pharaoh commanded ] Thus God comes as it were out of an Engine, and helps his people at a pinch. Abraham had brought himself into the briars, and could find no way out. Many a heavy heart he had, no doubt, for his dear wife (who suffered by his default) and she again for him. God upon their repentance provides graciously for them both: She is kept undefiled, he greatly enriched for her sake; and now they are both secured, and dismissed with the Kings safe conduct. Oh who would not serve such a God, as turns our errors and evil counsels to our great good, as the Athenians dreamt their goddess Minerva did for them.

CHAP. XIII. Vers. 1. And Abram went up out of Egypt ]

THere must be likewise daily ascensions in our hearts, out of the Egypt of this world, to the heavenly Canaan, where Christ our altar is. The Church is compared to pillars of smoke ascending, Cant. 3.6. Black she is as smoke in regard of infirmities, yet hath a principle to carry her upwards. Who is this that ascends out of this Egypt below with pillars of smoke, elationibus fumi, that is, with her affections,, thoughts, desires, upward, heavenward? Our Edward the first had a mighty desire to go to the holy land; and because he was hindered, he gave his son a charge upon his death-bed, to carry his heart thither, and prepared 32000. pound to that purpose. The children of faithful Abram, though their bodies be on earth, yet they take much pains, and are at great charge to get up their hearts to heaven. Hence they are called Eagles for their high-soaring, and are said to have noses like the tower of Lebanon. for their singular sagacity in resenting and smelling after Christ the true all quickening carcass.

Vers. 2. And Abraham was very rich ] All rich men therefore are not rejected of God, though it be hard for such to hit on heaven. Poor Lazarus • lies in the bosom of rich Abraham there. Riches neither further nor hinder in themselves, but as they are used: As a cypher by itself is nothing, but a figure being set before it, it increaseth the sum. Wealth, if well used, is an ornament, an encouragement to duty, and an instrument of much good: All the danger lies in loving these things. Have them we may, and use them too as a traveler doth his staff to help him the sooner to his journeys end; but when we pass away our hearts to them, they become a mischief, and (as the word here rendered rich, signifies in the original) a burden. Let not therefore the bramble be King: let not earthly things bear rule over thy affections; fire will rise out of them that will consume thy Cedars; emasculate all the powers of thy soul, as they did Solomon's, whose wealth did him more hurt then his wisdom good. How many have we nowadays, that when poor, could pray, read, &c who grown rich, resemble the Moon, which grown full gets furthest oft from the Sun, never suffers eclipse but then, and that by earths interposition. Let rich men therefore take heed how they handle their thorns; let them gird up the loins of their minds, lest their long garments hinder them in the way to heaven: Let them see to it, that they be not tied to their abundance, as little Lentulus was said to have been to his long sword: that they be not held prisoners in those golden fetters, as the Kings of Armenia was by Anthony, and so sent by him for a present to Cleopatra; lest at length, they send their Mammon of unrighteousness, as Croesus did his fetters, for a present to the Devil, who had deluded him with false hopes of victory.

Vers. 3. And he went on his journeys ] Many a weary step, and rested not, till he came to his old altar at Bethel. Lo here a pattern of great piety and singular zeal, in Father Abram. Egypt with all her plenty and pleasure, had not stolen away his heart so as not to hold his own in the promised Land. Neither had he so laden himself with thick clay, but that he went from strength to strength (as those good souls did, Psal. 84.7.) he took long strides, perexit per profectiones suas, as it is here, He went journey after journey, till he appeared before God at his altar, there to sanctify that good he had got in Egypt, and to give God thanks for it; yea to consecrate all to him the bestower of it. Oh let us show ourselves children of Abraham indeed, by walking in these steps of our father Abraham, Rom. 4.12. Otherwise our outward profession and privileges will profit us no more then it did Dives in hell, that he could call Abraham, Father.

Vers. 4. Unto the place of the altar, &c.] There he had found God to his comfort, and there he looks now to find him so again. It will be some help to us, for the strengthening of our faith in prayer, to hol • ourselves to the same place, to have a set Or •• ory.

Vers. 5. And Lot also which went with Abram ] So he lost not all, by leaving friends and means, to go with Abram. They that fide with the Saints, shall thrive with the Saints. God had promised to bless Abram, and he did it; for it is the blessing of God that maketh rich. God had promised again, to bless them that blessed Abram, or wished well to him, and did him any favor or furtherance. Let Lot speak now whether this were not made good to him in those flocks and herds of his (that is, in all kind of riches) and tents, that is, servants dwelling in tents? Jer. 49.29. 1 Chron. 4.41.

Vers. 6. And the land was not able to bear them ] This was sour sauce to their sweet meat, lest they should surfeit of their abundance. All earthly comfort • are dissweetned with crosses, and there are pins in all the worlds roses. It is seldom seen that God allows any, though never so dear to himself, a perfect contentment. Something they must have to complain of, that shall give an unsavory verdure to their sweetest morsels, that they may long after heaven. It could not but be a great cut to this good couple, to be now at length sundered, and deprived of mutual society.

Vers. 7. And there was a strife between ] How oft do servants set masters at variance? But the devil is in it, when good folk fall out especially. He is restless himself, and doth what he can to disquiet others. He loves to fish in troubled waters; and well knows out of his devilish wisdom (saith St. James ) that where envying, and strife is, there is confusion, and every evil work. But what was it that made the herdsmen fall out, but penury of pasture? and what bred penury of pasture, but plenty of cattle? Great riches many times breed great brabbles. This the Heathen found, and therefore feigned that Mars was the son of Juno, because Juno is the goddess of riches, which prove the cause of strife, and stirs amongst many. [And the Canaanite and the P • rizite was then in the la • d] This is added, either as a cause of their being straitened of fit pasture, because the Canaanites possessed the better grounds: Or else, to set forth how unseasonable and unsavory it was, for such men to jar, and so to expose themselves to the scandal and scorn of such wicked neighbors, as desired no better sport then to see them falling out. This latter is Lyra's gloss, and I like it well. One of the main scandals the Jews take at this day from Protestants, is their dissensions. Error condonari potest, modo fides adsit in Christum: discordiam, ne{que} si sanguinem fundamus, expiabimus, said Reverend O ••• lampadius in a letter to the litigious Lutherans of Sueveland.

Vers. 8. And Abram said to Lot ] Speech endeth anger, Silence nourisheth it. Much malice and grudge would be avoided, and the very poison of it drawn out, did we but give it a vent at first, by reasoning with the party that wronged us, and expostulating the injury, which, most times, is but a mere mistake. Now many (on the contrary) harbor this viper in their bosoms, till it hath eaten to their hearts; they not only let the Sun go down, but go its whole round upon their wrath, and cannot find time from one end of the year to the other, to utter their minds, and compound their discords. Not only Abraham, but Aristippus shall rise up in judgment against such Pseudo-Christians, and condemn them. For when Aeschines and he had been at long debate; and there was, I stout, and thou stout, and neither could find in their hearts to go to other; Aristippus went at length to Aeschines, and said unto him, Shall we not agree to be friends, before we make ourselves a common scorn to the whole Country? Whereunto when Aeschines answered, that he was content to be friends with all his heart; Aristippus replied, Remember then, that although I were the elder, and the better man, yet I first sought unto thee. In very deed, said Aeschines, Thou art a far better man then I; for I began the quarrel, and thou hast been first in making up the breach. And thus, these two became fast friends forever. [For we are brethren] This is a cooler; and should be like the Angel that staid Abram's hand, when the blow was coming.

Vers. 9. Is not the whole land before thee] Abraham chooseth rather to take wrong then to strive for his right, which he here parts with for peace sake. They that do otherwise, though they think they do bravely, and get the •• tter of their adversary, yet (if St. Paul may judge) they sit down by the loss. For he purposely disgraceth their contentious courses, in standing for their utmost right, without respect to peace and quietness, by a word that signifieth disgrace, or loss of victory, 1 Cor. 6.7. Now therefore there is utterly a fault, or a d • fect of true manhood amongst you, because ye go to law one with another: Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Aristotle by the dim light of nature, could see and say, that it is better to suffer wrong then do it. It was a brave speech of Calvin, Though Luther call me Devil, yet I will honor him as a servant of God. And when a fierce Frier, in dispute with Beza and his colleagues, called them Foxes, Apes▪ Ass • s, &c. Beza answered no more but this, Nos non magis credere, quàm Transubstantiationem. In rixa is i • feriorest, quì victor est saith Basil. And Demosthenes when he was reproached by One, thought it sufficient to say, Nolim tecum in hoc genus certaminis descendere, in quo quivincitur ipso victor est melior. [Separate thyself I pray thee from me] Sometimes, and betwixt some natures, separation one from another better nourisheth friendship then nearer familiarity. There are that can never fadge together. [If thou wilt take the right hand, &c.] As who should say, We will not be far asunder, though we cannot be together) but still helpful one to the other, as the right hand is to the left.

Vers. 10. And Lot lifted up his eyes ] This was the lust of the eye, St. John speaketh of, 1 Ep. 2.16. as he afterwards fell into the lust of the flesh, Chap. 19.33. his incestuous posterity into the pride of life. We have heard of the pride of Moab, and the ambition of Ammon, Jer. 48, and 49. Lot might not be suffered so much as to look at Sodom, whiles it was burning, as Abram might. God knew his weakness, and so prevented the temptation. He should have had the good manners to let his Uncle choose first; but the dust of covetousness had put out his eyes, that he saw not what beseemed him for present▪ as afterwards he did, when God so crossed him, in that which he chose and so blessed Abram in that which was left him. Lot was a good man, but this, 〈 in non-Latin alphabet 〉 , somewhat obscured his virtues. [That it was well watered everywhere] And so fruitful. Hence the inhabitants, through abuse of their plenty, became wholly drowned in fleshly delights. It faring with them in this respect, as with the Inhabitants of Oenoe, a dry Island besides Athens, who bestowed much labor to draw into it a River to water it, and make it more fruitful. But, when all the passages were opened, and the receptacles prepared, the water came in so plentifully, that it over-flowed all, and at the first tide, drowned the Island, and all the people. They that will be rich, saith the Apostle (that are resolved to rise in the world, by what means it matters not, these) fall into temptation, and a snare, as Lot, (that's the least evil can come of it) and into many foolish and noisesome lusts, as his neighbors the Sodomites did, which desperately drown men in double destruction. [Like the land of Egypt.] Which was called of old publicum orbis horreum; The worlds great granary. A Country so fair and fertile, that the Egyptians were wont to boast, they could feed all men, and feast all the gods without any sensible diminution of their provision.

Vers. 13. But the men of Sodom were wicked, &c.] See their chief sins set down, Ezek. 16.49, 50. The Chaldee Paraphrast here translateth, they were first unrighteous with their Mammon, and secondly, sinners with their bodies, before the Lord. That unnameable sin had its name from them, who against nature were scalded in their lust, one toward another, Rom. 1.27. The Apostle there gives it in of the Heathen Philosophers, many of whom were patrons of this abhorred filth; as Cicero complains of Plato; and Socrates was shrewdly suspected, to be no honester then he should be with Alcibiades; nor Seneca with Nero. The wisdom from above is pure, saith Saint James; and in this wisdom is truth and purity, saith Solomon, Prov. 8.7. whereas all worldly wisdom is stained with error or leudness. God punisheth the pride of all flesh with some foul sin, and so sets a Noverint universi, as it were, upon the worlds wizards, That all men may know them to be but arrant fools. [And sinners before the Lord exceedingly] They were grown so debauched, and impudent in evil, That neither fear of God, nor shame of men could restrain them. Though God looked on, they were no whit abashed or abased before him. God found not out their sins by secret search, Jere. 2.34. he needed not to search them with lights. Zeph. 1.12. For the show of their countenance did witness against them; they could blush no more then a sackbut: shamelessness sat in their foreheads, they declared their sins, even to a proverb, Isai. 3.9. They se • them in open view upon the cliff of the rock, Ezek. 24.7. They faced the Heavens, and held their heads aloft, as if they deserved commendation, rather then else. This is a high degree of sin, and an immediate forerunner of destruction.

Vers. 14. After that Lot was separated from him ] Till Lot was departed and the strife ceased. God appeared not. He is the God of peace; and hates contention; which as it indisposeth us to holy duties, 1 Pet. 3.7. so it keepeth God from us by his comforts and influences. They say of Bees, that stir and strife amongst them, is a sign their King is about to remove, to leave the hive, and to be gone some where else. God refuseth to be served till the matter be agreed, Matth 5.24. [Lift up now thine eyes,] God's comforts are therefore most sweet, because most seasonable. Abram had now parted with Lot, to his great grief. God makes up that loss to him in his own gracious presence and promise: which he here repeateth, to teach us moreover, that the countinual weakness of man needeth continual comfort from God.

Vers. 15. For all the land which thou seest is thine. ] God gave him no inheritance in it, no not so much as a foot breadth; yet he promised, that he would give it to him: And that Abram took for good free-hold. Men use to reckon their wealth, not by what ready money they have, only, but by the good Bonds and Leases, they can produce. A great part of a Christians estate lies in Bonds and Bills of God's hand.

Vers. 16. And I will make thy seed as the dust of the earth ] Afterwards, Gen. 15.5. God promiseth that his seed shall be as the stars of heaven. Abraham's seed, saith One, are of two sorts: Some are visible members of a Church, yet have earthly hearts: Others are as the stars of Heaven, for spiritual Light, motion, and influence.

Vers. 17. Arise, walk through the Land. ] Thus God rewards contented Abram with the whole Country. He never suffers any man to lose by an humble remission of his right, in a desire of peace. The meek shall inherit the earth, and have Heaven to boot; which was the chief thing here promised to Abraham, in this survey, Heb. 11.10, 16.

CHAP. XIV. Verse 2. That these made War. ]

WAr is the slaughter-house of mankind, and the hell of this present world. It hews itself a way through a wood of men, and lays heaps upon heaps, (as Sampson did, Judge. 15.16.) not with a jaw-bone of an Ass, and one after another, but in a minute of time, and by the mouth of a murdering piece. Alphonsus D. of Ferrara, had two of these Cannons of a wonderful bigness; the one whereof he called Archidiabalo, the other, the Earthquake. The Turks battered the Walls of the Rhodes, with twelve Basilisks, so aptly named of the Serpent Basiliscus, who (as Pliny writeth) killeth man or beast, with his very sight. But before these bloody instruments of death were heard of in the world, men could find means to slaughter one another in war; witness these five Kings, that came with Chedarlaomer, and smote the Rephaims or Giants, the Zuzims, or Zamzummims, and the Emims or terrible ones, as their name importeth. These they slew by the way, besides what they did in the vale of Siddim, where they joined battle with the five Kings, and cut off many. If we may judge of one battle by another, hear what was done in a bloody fight between Amurath the third, King of Turks, and Lazarus Despot of Servia. Many thousands fell on both sides; the brightness of the Armor and Weapons was, as it had been the Lightning; the multitude of Launces and other Horsemens Staves, shadow the light of the Sun. Arrows and Darts fell so fast, that a man would have thought, they had poured down from Heaven. The noise of the instruments of War, with the neighing of horses, and out cries of men, was so terrible and great, That the wild Beasts in the Mountains, stood astonied therewith; and the Turkish Histories, to express the terror of the day, vainly say, That the Angels in Heaven, amazed with that hideous noise, for that time, forgot the heavenly Hymns, wherewith they always glorify God. In conclusion, Lazarus was slain, and Amurath had the victory, but a very bloody one, and such as he had no great joy of. For he lost abundance of his Turks; as did likewise Adrian the Emperor of his Romans, when he fought against the Jews, and had the better: but with such a loss of his own men, that when he wrote of his victory to the Senate, he forbore to use that common exordium, that the Emperors in like ease were wont to use, Si vos, liberique vestri valeatis, been est: Ego quidem & exercitus valemus. There was no such thing, believe it, nor but seldom is there. But as the Dragon sucks out the blood of the Elephant; and the weight of the falling Elephant oppresseth the Dragon, and both usually perish together; so doth it many times fall out with those, that undertake war. These four Kings beat the five; but ere they gat home, became a prey to Abraham and his confederates. The Low-Country-men are said to grow rich, (whereas all other Nations grow poor) with war. But they may thank a good Queen, under • od (Queen Elisabeth, I mean) who first undertook their protection against the Spaniard. For the which act of hers, all Princes admired her fortitude: and the King of Sweden said, That she had now taken the Diadem from her head, and set it upon the doubtful chance of War. Dulia sane est Martis alea, ne • raro utrique parti noxia, saith Bucholcerus. And I cannot but (as the case stands with us, especially at this present, by reason of these unnatural, uncivil Wars stirred up amongst us,) go on, and give my vote with him. Ideo pons aureus (ut vulgato proverbio dicitur) hosti fugienti extruendus est, & magno precio, precibus, patientia ac prudentia, alma pax redimenda, ne infoelicitatis portas, pacis tempore clausas, infaustum bellum aperiat. War is sweet, they say, to them that never made trial of it. But I cannot sufficiently wonder at Pyrrhus King of Epirus, of whom Justin witnesseth, That he took as much pleasure in War, as others do in Supreme Government. He might have learned better of his own Prophets (so Saint Paul calleth their Poets.) Homer (the Prince of them) ever brings in Mars, as most hated of Jupiter, above any other god, as born for a common mischief, and being right of his mother Juno 's disposition, which was fierce, vast, contumacious, and malignant. We that are Christians, as we cannot but, with the Prophet Isaiah, count and call War a singular evil: So we must acknowledge with him, that it is an evil of God's own creating, Isaiah Chap. 45. verse. 7. I make peac • , and create evil, that is, War. I, is emphatical and exclusive, as who should say, I and I alone. Whence-soever the Sword comes, it is bathed in Heaven, Isaiah Chapter 34. verse 5. God is pleased for this, to style himself A man of war, Exodus 15.3. The Chaldee expresseth it thus, The Lord and Victor of wars, Genesis 17.1. God elsewhere calleth himself, El Shaddai. Ibn-Ezra interpreteth Shaddai a Conqueror. And indeed the Hebrew word Shadad signifieth to dissipate and destroy: both which, he must needs do that becomes a Conqueror. God's seems to glory much in his workings, about warlike affairs. Hence Psalm 24.8. Who is the King of glory? The Lord strong and mighty; the Lord mighty in battle. He is in Scripture said to send the Sword, Ezekiel 14.17. To muster the men, Isaiah 13.4. To order the Ammunition, Jeremiah 50.25. To bring up both van and rear, Isaiah 52.12. To give wisdom, valor, and victory, Psalm 144.1. Ezekiel 30.24. Ecclesiastes 9.11. The whole battle is his, 1 Samuel 17.47. And he oft thereby revengeth the quarrel of his Covenant. So he hath done already upon the Jews and Germans: so he is now doing, alas, upon Ireland and England. And here I cannot but insert that which I find observed by a prime Preacher of our Kingdom. The late battle at Edge-hill, was fought in a place called, The Vale of the Red Horse; as if God had said, I have now sent you the Red Horse, to avenge the quarrel of the White, Revel. 6.2, 4. The blood spilled at Edge-hill the same day of the month, in which, the Rebellion brake out in Ireland, the year before, October 23. Yea, and upon the self-same day (if our Intelligence be true) in which, that bloody battle was fought near Leipsick in Germany: This Conjuncture is a sad Presage, That England is to drink deep in Germany's and Ireland's Cup. Father, if it be thy will, let this Cup pass from us. A Cup of trembling it is, surely, to myself, among many others; such as maketh my Pen almost to fall out of my fingers, whiles I write these things: and affecteth me no otherwise (when I consider of the many fearful convulsions of our Kingdom, tending doubtless to a deadly consumption,) then the siege of Rome did Saint Jerome. For hearing that that City was besieged, at such time as he was writing a Commentary upon Ezekiel, and that many of his godly acquaintance there were slain; he was so astonished at the news, That for many nights and days, he could think of nothing. When I think of what should move the Lord to make this breach upon us, and notwithstanding that he hath been so earnestly besought; yet for all this, his anger is not turned away, but his hand is stretched out still: that of Cajetan comes before me; who then Commenting upon Matthew, when the French Soldiers having broken into Rome, offered all manner of abuse, and violence to the Clergy, inserts this passage into his N ••• s on Matth. 5.13. Te are the salt of the earth, as my former Author allegeth, and rendereth him. We the Prelates of Rome, do now find the truth of this by woeful experience, being become a scorn, and a prey, not to Infidels, but Christians, by the most righteous judgment of God, because we, who by our places, should have been the Salt of the Earth, had lost our savor, and were good for little else, but looking after the rites and revenues of the Church. Hence it is, that together with us, this City comes to be trodden underfoot, this sixth of May, 1527. That City, till it became idolatrous, was ever victorious: But since it hath been the nest of Antichrist, it was never besieged, but it was taken and sacked. The God of Heaven purge out of our Church, daily more and more, that Landdesolating sin of Idolatry, and mass good his promise, That there shall be no more the Can ••• ite in the house of the Lord of h • stes, no evil spirit left in the Land. Fiat, Fiat. For of England we may now well say, as he once did of Rome: Nunquam magis justis judiciis approbatum est, non esse curae De • securitatem nostram, esse vindict •• .

Vers. 8 And there went out the King of Sodom, &c. ] These five neighboring Kings, were combined against the four Kings that invaded them. It was not then a civile Dissension (that worst of Wars) such as was that of France, (and is now, alas, of England, ) wherein the sons fought against their Fathers, and Brothers against Brothers; and even women took Arms on both sides for defense of their Religion. That was not more monstrous, That the Snevi ••• women threw their young children at the Romans, their enemies, instead of darts, then that other was pitio • s, between the Romans themselves, those that were for Vitellius, and the other for Vespasian; That when the women brought the Vitellians victuals by night, into the Camp, they not only refreshed themselves, but their adversaries also, with meat and drink. Each man called to his adversary by name, and said, Accipe, micommillto, ede: Non enim tibi gladium praebeo, sed panem. Accipe rurs • m & bibe: Non euim tibi scutum, sed poculum trado: ut sive tu me interficias, sive ego t • , moriamur facilius: atque ut ne me, enervatâ atque imbecillâ manu occidas, aut ego te. Hae nostrae sunt exequi • , nohis adhuc viventibus. Thus they greeted over night, and the next day dispatched one another; they gave wounds and took wounds; they slew, and were slain, as the same Author hath it. Which as oft as I think on, I cannot but highly commend that Speech of Oth • the Emperor to his Soldiers, a little afore he took his end: I hate civil wars, though I were sure to overcome. I know not why any Englishman should love it; that shall call to mind, that in the civil Dissensions between the Houses of York and Lancaster, there were slain ( • re the quarrel ended) fourscore Princes of the Blood Royal, and twice as many Natives of England, as were lost in the two Conquests of France. War is easily taken up (saith the Wise Historian) but not so easily laid down again: Neither is the beginning and the end of a War, in any one man's power. If the Scots should come in on the one side, and the French or Irish on the other, What an Acheldam • should we soon become; what an Ire-land, a seat of Wrath, because a seat of War? It is never to be forgotten by us, That the Dissension between England and Scotland consumed more Christian blood, wrought more spoil and destruction, and continued longer then ever quarrel we read of did, between any two people of the World. Our Edward the first, adjured his Son and Nobles, That if he died in his journey into Scotland, they should carry his Corps about Scotland, and not suffer it to be interred, till they had absolutely subdued the Country. A desire more Martial then Christian; a design of revenge beyond his life: Such spirits are raised in men that delight in war, Psalm 68.30. O pray for the peace of Jerusalem. So saith David, Psalm 122.6. And so doth David in the next verse, Peace be within thy walls, and prosperity within thy palaces. The Athenians, when they had gotten the better at Sea of the Lacedemonians, were so overjoyed, That they then first s • t up Altars to the Public Peace; and appointed a Cushion to be laid thereon, for that godess to rest upon. Oh would the Lord, but once more grant us, that Righteousness and Peace might kiss each other, and Mercy and Truth meet in our Land; How happy should we hold ourselves; how infinitely obliged to sing Servati sumus, ut serviamus! How should we prize our restored Peace, and improve it as Abraham did here, to the paying of Tithes, in token of thankfulness; yea, to the setting up of Altars (not to Public Peace, as those Heathens,) but to the God of peace, as Abraham after this did, when he had concluded a peace with King Abimelech, and his General Phicol? Gen. 21.32, 33.

Vers. 10. And the vale of Siddim was full of slime-pits. ] Chosen therefore on purpose by the five Kings, who fled and fell there; or (as some understand the Text) made haste to fall down there; sculking and scouting, till their enemies should pursue them, and so perish in those Pits. But their cunning failed them: For as they had travelled with iniquity, and conceived-mischief, so they brought forth a lie. They made a Pit and digged it, but fell into the ditch, that themselves had made, Psal. 7.15, 16. The way of this world (saith One) is like the vale of Siddim, slimy and slippery, full of Lime-pits, and Pit-falls, Springs, and Stumblingblocks, laid by Satan to maim or mischieve us, to procure our ruin or ruth. To defeat him therefore (as these four Kings did the five,) Let us tread gingerly, st • p warily, lift not up one foot, till we find sure footing for the other: Let us look ere we le • p. Alioqui saliens antequam videat, casurus est antequam debeat, as Saint Bernard hath it.

Vers. 11. And all their victuals. ] Fulness of bread was a part of their sin; and now cleanness of teeth is made a piece of their punishment, in God's just judgment.

Vers. 12. And they took Lot ] God passeth not by the sins of his dearest Saints, without a sensible check. Lot for his affecting the first choice, had soon enough of it. Strong affections bring strong afflictions, as hard knots require hard wedges. Earthly things court us, that they may cut our throats: These Hosts welcome us into our Inn with smiling countenance, that they may dispatch us in our Beds. Beware of the worlds cut throat kindnesses; consort not with Sodomites, lest ye partake of their plagues. Hamath lies nigh to Damascus in place, and fares the worse for its neighborhood, Zach. 9.2. Lot loseth his goods and liberty, Jehoshaphat had well-nigh lost his life, for loving those that hated God.

Vers. 13. And there came one that had escaped ] A Sodomite likely, but a servant to God's good providence, for Lots rescue. The Lord knoweth how to deliver his, &c. He that led captivity captive, can turn our captivity as the streams in the South.

Vers. 14. He armed his trained servants ] Or, catechised, such as he had painfully principled both in Religion, and Military Discipline, tractable, and trusty, ready pressed for any such purpose. It is recorded to the commendation of Queen Elisabeth that she provided for war, even when she had most perfect peace with all men. Darts foreseen are dintless.

Vers. 15. Smote them, and pursued them ] Abram came upon them as they were, secure, sleepy, and drunken, as Josephus writeth. So did David upon the Amalekites, 1 Sam. 30.16. and Ahab the Syrians, 1 King. 20.16. The division of his company, and taking benefit of the night, wacheth the use of godly policies and stratagems.

Vers. 16. And he brought back all the goods ] The five Kings were deprived of the whole victory, because they spared not a man whom they should have spared. One act of injustice, oft loseth much that was justly gotten. Beware (saith a Reverend Writer hereupon) of swallowing ill gotten wealth; it hath a poisonful operation: and like some evil simple in the stomach, will bring up the good food together with the evil humors. [And also brought again his brother Lot] Many a crooked nature would have thought of the old jar, and let Lot taste of the fruits of his departure. In a friends distress, let former faults be forgotten, and all possible helps afforded. [And the women also, and the people] The hope of this might haply move that officious messenger to address himself to the old Hebrew, verse. 13. little set by, till now that they were in distress. General Vere told the King of Denmark, that Kings cared not for soldiers (no more did the King of Sodom for Abraham, and his Reformado • s) until such time, as the Crowns hang on the one side of their heads.

Vers. 18. Melchizedek King of Salem ] Who this Melchizedek was, is much controverted, Some would have him to be the holy Ghost. Others, the Lord Christ in the habit of a King and Priest. The Jerusalem Targum saith, Hu Shem Rabba. This was Shem the Great; and of the same opinion are not a few of the Hebrew Doctors, and others. But what should Shem do in Canaan; which Country fell not to him, but to his brother Ham? To this they answer; That by the instinct of the Holy Ghost, he left his own posterity now fallen away, for most part, to Idolatry, and came to the land of Canaan, a type of Heaven, and the place from whence peace and salvation should be preached to all people. If this were so, it might very well be, that Amraphel, who was of Shem’s lineage, and his fellow-soldiers, moved with reverence of this their great Grand-father Shem, might forbear to molest him at Salem, or invade his territories, when they wasted and smote all the neighbor-nations. But then, on the other side, if Melchizedek were Shem; why doth not Moses calf him so▪ but change his name? 2. Why did not Abram, dwelling so near, visit him all this while, that was so near allied to him, and so highly respected by him, as it was meet? 3. Why did Melchizedek the Grand-father, take tithes of his Nephew, to whom he should rather have given gifts and legacies? 2 Cor. 12.14. Most likely, Melchizedek was a Canaanite of the Canaanites; yet a most righteous King and Priest of the most High God, and so a pledge and first-fruits of the calling of the Gentiles to the knowledge and obedience of Jesus Christ, of whom he was a lively type, Heb. 7.2. [Brought forth brend and wine] This he did as a King; as a Priest he blessed Abraham; which latter therefore the Apostle pitcheth upon, Heb. 7.1. as being to treat of Christ's Priesthood. The Papists think to find footing here for their unbloody sacrifice in the Mass. Melchisedee, say they, as a Priest offered bread and wine to God; for he was a Priest of the living God. So they render it, or rather wrest this text, to make it speak what it never meant. Caedem Scriptuarum faciunt ad materiam suam, they murder the Scriptures to serve their own purposes, saith Tertullian. Where can they show us in all the Book of God, that the Hebrew word Hotsi here used, signifieth to offer? But anything serves turn, that hath but a show of what they allege it for. A Sorbonist, finding it written at the end of St. Paul's Epistles, Missa est, &c. bragged he had found the Mass in his Bible. So another reading, Joh. 1.41. Invenimus Messiam, made the same conclusion. A third, no whit wiser then the two former, speaking of these words I now write upon, Rex Salem panem & vinum protulit, fell into a large discourse of the nature of Salt. Agreable whereunto Dr. Poynes writes, that it was foretold in the Old Testament, that the Protestants were a Malignant Church, alleging 2 Chron. 24.19. Mit •• batque prophetas, ut r • v • rterentur ad Dominum, quos • rotestantes illi audire nolebant.

Vers. 19. And he blessed him ] Lo here an instance of the communion of Saints: Melchizedek doth all good offices to Abraham (a believer, though a stranger) not of courtesy only and humanity, but of charity and piety.

Vers. 20. And he gave him tithe of all ] Not of the Sodomites goods, which he restored wholly, ver. 23. but of the other lawful spoil he had taken from the four conquered Kings; in testimony of his thankfulness to God the giver of all victory.

Vers. 21. And the King of Sodom said ] He, that a few days since, faced the heavens, and cared not for four Kings, can now become suppliant to a forlorn forreigner. Affliction will tame and take down the proudest spirits; they buckle in adversity, that bore their heads on high in prosperity. In their month you may find these wild-asses. [Give me the persons] Abram did so, and yet they were no whit amended by their late captivity, or former servitude; from both which now they are freed by Abraham, but still held captive by the Devil, who owes them yet a further spite, as we shall see Chapt. 19.

Vers. 22. I have lifted up my hand ] A swearing gesture, Dan. 12.7. Rev. 10.5.6. Neither doth he this rashly, but for very good reason; First, that by this oath, as by a buckler, he might fence himself against all covetous desires of the spoil. Secondly, to show that he did seriously remit of that which was his right, and went not to war for wages. Thirdly, hereby to profess his faith and Religion, in opposition to their superstitious vanities, &c [The possessor of heaven and earth] The true and rightful proprietary, whose tenants at pleasure we all are, as Philo from this text well observeth. And here take notice how Melchizedek and Abraham concut in the very terms of professing their faith, The most high God possessor of heaven and earth. Whereunto Abram adds Jehovah, by which name Melchizedek happily knew not God as yet; like as Apollos was ignorant of many needful truths, till better instructed by Aquila and Priscilla, Act. 18.26.

Vers. 23. That I will not take from a thread ] Melchizedek from God had made Abram heir of all things; for saith he, I am the Priest of the most High God, possessor of heaven and earth, who hath sent me with this bread and wine, as by turfe and twig, as by an earnest, and a little for the whole, to give thee possession of both. Now therefore when the King of Sodom, presently after offers him the goods he had taken, Abraham would none; he was grown too great to accept of such an offer; God was his exceeding great reward, Chap. 15.1. Aquila non captat muscas. [Lest thou shouldst say, I have made Abram rich ] Occasion must not be given to any to speak the least evil of us, lest Christ be dishonored: For every Christian quartereth arms with Christ. And if Abram do anything unbeseeming himself, Abraham's God shall be blasphemed at Sodom.

Vers. 24. Let them take their portion ] In things indifferent, we may abridge ourselves, we may not prescribe to others, as if they must needs be just of our make. My brethren be not many masters, Jam. 3.1. as Magistri nostri parisienses. See 1 Cor. 9.14, 15.

CHAP. XXV. Vers. 1. Fear not Abram ]

EIther as Daniel feared upon sight of a like vision, Dan. 10.7, 8. Or as Jacob feared after the sack of Shechem, lest he should be set upon by those whom he had lately discomfited. Or, fear not lest thou shalt die childless; which seemeth to be that that chiefly affrighted and afflicted him at this time. The heart is not in case to receive promises, till freed of false fears. These are quelled and killed by faith only. [I am thy shield] From the envy of thy neighbors, and enmity of others, whom thou hast lately vanquished; yea I will deliver thee from all danger, as I have done from this. See a like promise to all believers, Psal. 115.9, 10, 11. The shield is betwixt the body, and the thrust; so is God betwixt his and harm. He beareth them as on Eagles wings: The Eagle fleeth with her young on her back; there's no shooting them but through her body: no more can any devoratory evil (as Tertullian's phrase is) befall the Saints, but through God. [And thy exceeding great reward] So that thou shalt lose nothing, by refusing the King of Sodom's offer. God is a liberal pay-master, and his retributions are more then bountiful. A hundred fold here, and heaven hereafter. Not only Caleb shall have Hebron for his valor; but Nebuchadnezzar shall have Egypt, as his pay, for his pains at Tyre. Never ask with Peter, What shall we have? you shall have whatever heart can wish, or need require. The world gives hard wages; but God's reward is exceeding great. He will also recompense our losses for his sake, as the King of Poland did his noble servant Zelilaus; having lost his hand in his wars, he sent him a golden hand for it. So Gaius gave Agrippa that had been imprisoned for his sake, a chain of gold as heavy as his chain of iron had been.

Vers. 2. Lord God, what wilt thou give me, &c.] Dominator Johovah. Adonai cum Camets sonat Dominator: A stately style. We must magnify God, when we have got him into our hearts, and enlarge his room there, when we conceive of him, as much as may be: Do our utmost, and then say, Claudicat ingenium, delirat linguaque, mensque. [Seeing I go childless] He had no great joy of his former victory, or the present promise, because childless. His mouth was so out of taste with the sense of this want, that he could relish no comfort. This was his fault, and is often ours: Like children, if we have not that piece we would have, we grow sullen, and will have none. Had not God been to Abraham instead of ten children? Is he not All in All to his? [And the steward of my house] Filius discursitationis, vel derelictionis domus m • ae He that now runs about my business, and to whom I am likely to leave all. A faithful steward he was, and fearing God, Gen. 24.2, 3. &c. and therefore might look not to live long in a low place. [This Eliezer of Damascus] Or Eliazar, as Exod. 6.25. Whence Lazarus, said in the parable to be in Abraham's bosom, Luke 16.23. as dear to him, and set next him in heaven.

Vers. 3. And Abram said, Behold to me, &c. ] He harps again upon the same string; when we fall upon crosses, we add, we multiply, we rise in our discourse, we are eloquent above measure, and beyond truth sometimes. But how comes Abram to speak thus to God once and again? In former visions God only spake, here Abram answers It appears he grew in an holy familiarity with the divine Majesty, and an humble boldness, as Cajetan here observeth.

Vers. 4. And behold the word of the Lord &c.] Abram's Behold of grief, is answered with God's Behold, of grace. The Greek rendereth it, And straightway. God was straight at hand to help Abram's infirmity, and to raise up his faith that began to flag and hang the wing, as the best faith will, if long put toit. Adeo nihil est in nobis magni, quod non queat minui.

Vers. 5. And he brought him forth abroad ] Abram having prayed a good part of the day within, is now drawn forth at night to receive the promise. Pray that ye may joy, saith Christ: And, if ye will rejoice evermore, Pray continually, saith the Apostle. [If thou be able to number them] Then mayest thou number thy posterity; and they, their privileges. It is God only that counteth the stars, and calleth them all by names, Psal. 147.4. No man can number them, Jer. 33.22. And yet Aratus and Eudoxus vainly vaunted (saith St. Augustine ) that they had cast up the stars, and could call them all by their names.

Vers. 6. And he believed ] When thus the promise was repeated. So needful it is, that the word should be often preached, and the sweet promises of the Gospel beaten to the smell; that God's name being as an ointment poured out, The Virgins may love him, believe in him, and rejoice with joy unspeakable, and full of glory. [And he counted it to him for righteousness] This imputative righteousness the Papists scoff at, calling it putative, or imaginary. This the Jews also jear at, to this day, as their Fathers did of old, Rom. 10.2, 3. so do they. For being asked, whether they believe to be saved by the righteousness of Christ imputed to them? they answer, That every Fox must pay his own skin to the Fleaer. But is not Christ called, in their law, Jehovah our righteousness? And how so, but by means of that imputation so often hammered on by the Apostle? Rom. 4. adding after all, that what is said here of Abram, is not written for his sake alone that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus, &c. Rom. 4.24. If Adams sin be mine, though I committed it not; why should it seem so strange, that the merit of Christ's entire obedience should by the like means be mine, though I wrought it not? See Rom. 5.19. 2 Cor. 5.19. If he hath wronged thee ought, reckon that to me, said Paul to Philemon, concerning Onesimus; saith Christ to his Father, concerning us. And (to stop the Papists mouth.) If another man's faith may benefit Infants at their Baptism, as Bellarmine affirmeth; why should it seem so absurd, that believers should be benefited by Christ's righteousness imputed?

Vers. 7. I am the Lord that brought thee ] Let the remembrance of what I have done for thee, confirm thy confidence, since every former mercy, is a pledge of a future. God giveth after he hath given, as the spring runneth, after it hath run: And as the eye is not weary of seeing, nor the ear of hearing, no more is God of doing good to his people. Draw out thy loving kindness, saith David, as a continued series or chain, where one link draws on another to the utmost length.

Vers. 8. Lord God whereby shall I know ] He desires assign, not that he believed not before, but that he might better believe. How great is God's love in giving us Sacraments, and therein to make himself to us visible, as well as audible?

Vers. 9. Take me an heifer, &c. ] Here God commands him abusie sacrifice, and then casts him into a terrible sleep; the better to prepare him to receive the ensuing oracle, and to teach him, that he may not rashly rush upon divine mysteries. Heathens could say, Non loquendum de Deo absque lumine; that is, without praemeditation and advised consideration.

Vers. 10. Divided them in the midst] In signum exitii foedifrago eventuri. This was the federal rite both among Jews, Jer. 34.18, 19. and Gentiles, as is to be seen in Virgil, describing the covenant of Romulus and Tatius. God also threateneth to cut the evil servant in twain; that forgetteth the Covenant of his God, Matth. 24. These dissected creatures are the oppressed Israelites; the parts laid each against other, signify, that God will make them up again, though dis • jected; the fowls that came down upon them, are the Egyptians; Abram's huffing of them away, is their deliverance by Moses after four hundred years, signified by those four kinds of creatures, as Luther interpreteth.

Vers. 12. And when the Sun was going down] Heb. when he was ready to enter, to wit, into his Bride chamber, Psal. 19 6.

Vers. 13. Know of a surety that thy seed ] Must first suffer, before they can enter; and so be conformed to Christ their Captain, who was perfected by sufferings, and came not to the Crown, but by the Cross. Dissicile est ut prasemibus bonis quis fruatur & futuris; ut hic ventrem, illi • mentem resiciat ut de delici • s ad delicias transeat; ut in coelo & in terra gloriosus appareat, saith St. Jerome. Through many tribulations we must enter into heaven. He that will go any other way, let him (as the Emperor said to the H • retick) erect a ladder, and go up alone.

Vers. 14. Afterward they shall come out, &c. ] All the Saints abasements, are but in order to their advancement. As God brought forth his Israel with jewels, and other wealth; so the afflicted Church, and tossed with tempest, shall build her walls, and lay her foundations with Sapphires, and Agates, Esa. 54.11, 12. See Esa. 62.3.4.

Vers. 15. Thou shalt go to thy fathers ] The spirits of just men made perfect; all the court of Heaven shall meet thee and welcome thee into their society, that brave Panegyris, Heb. 12.22, 23. [In peace ] So Josiah did, though he died in battle, according to the promise, 2 Chron. 34.28. God made war to be peace to him [In a good old age] Heb. With a good hoar head, which is a Crown, when found in the way of righteousness.

Vers. 16. The iniquity of the Amorites, &c. ] A metaphor from a large vessel filled by drops; as elsewhere, from an harvest ready for the sickle, and from the vine ripe for the wine-press. Pererius the Jesuit writing upon this text saith, If any marvel why England