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QUEST. V. What moved the Babylonians to build this tower.

4. THat we may get us a name, lest we be scattered, &c. 1. It is not like that they built this tower to keep them from the like general inundation: as Josephus thinketh, for they could not be ignorant, that God had made a covenant with Noah never to destroy the world so again. 2. Neither did they make this brick tower, to be a defense against the rage of fire, wherewith they knew the world should be destroyed: for what was one tower to save the whole world. 3. But one cause might be of the building of this tower, the ambitious desire of dominion, as Hugo saith, Factum esse cupiditate regnandi: Nimrod set forwards this work, that it might be the beginning and chief of his kingdom, Genes. 10.10. 4. Another reason is here expressed, lest they should be dispersed, not as the Latin Interpreter, before they should be dispersed: for they knew it not: they built them a City and Tower, to maintain society, that they might dwell together, and not be scattered here and there: and Josephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandment of God, who would have them dispersed into divers parts, that the world might be replenished. 5. As also another end of their purpose is here insinuated: to get them a name: as the Psalm saith, They think their houses shall endure forever, and they call their lands by their names, Psal. 49.11. as Absalom reared up a pillar, to keep his name in remembrance, 2 Sam. 18.18. and Philo saith, that these Babylonians did write their names also in this tower, to revive their memories with posterity.

QUEST. VI. Whether they sinned in building this Tower.

HEnce appeareth Tostatus error, that thinketh, it was not a sin in them to build this tower to preserve their memory, because he thinketh that Noah was one of the chief builders: and that God hindered this work, not because it was evil, but for that it hindered a greater good, namely, the peopling and replenishing of the world. But the contrary is evident, that they greatly sinned in this their proud enterprise. 1. Their impiety toward God appeareth: Augustine saith, erigebant turrim contra dominum, they erected a tower in despite of God: as the Prophet Isaiah according to this pattern bringeth in the King of Babel vaunting himself. I will ascend above the height of the clouds, I will be like the most high, Isaiah 14.14. 2. Their vanity appeareth that seek to be famous in earth, not by good works to be glorious in heaven Calvin: vide radicem mali ; saith Chrysostom, see the root of evil, they seek to be famous, • dificiis non ele • m • synis, by buildings, not by alms: 3. Josephus noteth, their disobedience, that knowing, as it is most like from Noah, that it was God's ordinance, that by them the earth should be replenished, yet willfully oppose themselves to the counsel of God: 4. Philo observeth their impudency: ô insignem impudentiam, that whereas, they should rather have covered their sins, they proclaim their pride, tyranny, voluptuousness to all posterity.

It is uncertain whether Noah were present: it is most like he was not, or that he consented not unto them: And it appeareth by the punishment, that God misliked their very act: for he saith, verse. 6. neither can they now be stopped from whatsoever they have imagined: that is, they proceeded with a violent rage, that nothing could stay them, neither the fear of God, nor the expectation of his judgments: but whatsoever they had proudly devised, they will as wickedly prosecute.

QUEST. VII. How the Lord is said to descend.

Vers. 5. BVt the Lord came down to see the City, &c. God is not said to descend to see, 1. as though anything hindered his sight in heaven: for all things are naked and open to his eyes. II. b • . 4.13. 2. Neither as though God went from place to place, or were absent anywhere: for the Lord filleth heaven and earth: heaven is my throne, earth is my footstool, &c. what place is it that I should rest in? Act. 7.49.

But the Lord is said to descend to see, &c. 1. In respect of the new effect, in manifesting his judgment; re ipsa patefecit: he shown indeed, that he was not ignorant what he did. Augustine, Calvin. 2. Or for that he caused his Angels to descend, and so is said to descend in his Ministers. Augustine. 3. Or as Cajetan, quia extendit se cura & providentia usque ad infima: because God extendeth his care even unto the lowest things in the world: as it is in the Psalm; Who is like unto the Lord, &c. who abaseth himself to behold things in the heaven and earth? Psal, 113.5. 4. God hereby also showeth his patience, non ab initio illorum repressi • insaniam, &c. he did not at the first repress their madness, but used lenity towards them. 5. Vult nos admoneri, ne fratres temere condemnemus, &c. God would have us taught hereby, not rashly to condemn our brethren. Chrysost. God therefore giveth a rule to man, first to examine a cause before they judge, as the Lord first seeth and knoweth before he punisheth. Muscul. 6. And by descending, here is understood the punishment which followed: as if God should have said, Non amplius dissimul • mus eorum s • elira, sed quam primum ea puniamus: Let us no longer wink at their sins, but presently punish them, Rabbi Moses: Aegyptius. Basil maketh this distinction, that God de coelo aspicit, is said from heaven to behold the righteous: but descendendo dicitvr invisere deus, &c. God is said to descend to visit the ungodly: but this distinction always holdeth not; for both the Lord is said to look down from heaven upon the wicked. Psal. 141. and the Lord is said to descend for the deliverance of his people. Exod. 3.8.

QUEST. VIII. To whom God spake, saying, come let us go down.

Vers. 7. COme let us go down, &c. 1. The Lord speaketh not here to the Angels, as August. Gregory, Philo, Cajetan, with others; or to the persons of the Trinity and Angels together, Mercer. 2. But this is the consultation of the whole Trinity, as v. 8. it is said, Jehovah scattered them. This speech is answerable to that, Gen. 1. in the creation of man: Come let us make man : and those to whom God speaketh here, he maketh as equal in the same degree, Come let us go down: sic Raban. Rupert. Calvin. 3. God indeed sometime useth the ministry of Angels, not that he needeth their help; but as Philo saith, videt quid se, quid creaturas deceat, God seeth what is meet for himself, what for the creatures: for God is more honored in such Ministers, and men's infirmity thereby helped. But at this time, and in this case, God needed not the ministry of Angels: this confusion of tongues was his immediate work, as was the gift of tongues, Acts 1.4. Wherefore to dispute there, how God speaketh to Angels and invisible spirits, is superfluous, which may notwithstanding be done two ways: either, as Augustine saith, veritas incommutabilis per seipsam ineffabiliter loquitur : the unchangeable verity speaketh by it self after an ineffable manner, Gregory showeth another way, Quicquid agere debent in ipsa contemplatione veritatis legunt, &c. They do as it were read in the contemplation of the verity, what they should do. The Angels are either inspired by God to know his will, or they behold in God, as the Schoolmen say, as in a glass, what is to be done. But the first is the way, whereby God speaketh to Angels, the other is but a speculatiō of man.

QUEST. IX. Whose language was confounded.

Vers. 7. ANd confound their languages, &c. 1. Pride bringeth confusion of tongues, humility as in the Apostles obtained uniting of tongues, Act. 2. Greg. 2. It appeareth how hurtful the conspiracy of the wicked is, for if now in the beginning, they abused the uniting of their tongues to so great madness, how outrageous is it like they would have been afterward, when their multitudes had been more increased. Chrysost. 3. Not every man's language was confounded, for then all society would have been taken away even in families, but the speech of certain kindreds and companies was changed.

QUEST. X. What caused them to leave off building.

Vers. 8. THey left off building, &c. 1. The confusion then of tongues made them leave off building, not any great wind or tempest that tumbled down their work, as Sybilla and Abidenus in Eusebius, neither were the tongues confounded by little and little, as Ibn Ezra, but all at once. Mercer. 2. The building of the City was intermitted for an hundred years, until Semiramis : but the Tower of Babel was not heightened, but only enclosed in the Temple of Belus, which continued till Herodotus time, an 1400. years. Perer.

QUEST. XI. Of the name of Babel.

Vers. 9. THe name was called Babel. 1. It was not so called of Belus, as some have imagined, but of confusion, for so Ballal signifieth. 2. Neither was it ever called 〈 in non-Latin alphabet 〉 , which betokeneth confusion in the Greek tongue, as the Septuagint, but after the Hebrew. 3. So God disappointed them of their purpose, that where they looked to gain credit, they found shame and confusion: vide quot res siant, &c. behold how many things were done, saith Chrysostom, to keep a memory of this fact: for Phaleg had his name of this division: Babel of the confusion of tongues: and of Heber, in whom the holy tongue remained unchanged, that language took the name: sic Chrysost. Perer.

QUEST. XII. Why God saw it good to disperse the people.

FRom thence the Lord did scatter them, &c. 1. They were not then scattered before, as some think, but now upon this occasion they began to be divided into all quarters. 2. Though this division of tongues were imposed upon them as a judgment: yet God turneth it to the benefit of the world, in dispersing them, which was many ways profitable: both because, if they had continued in one place, many goodly Countries in the world should have lain desert, waste, and untilled. As also sufficient food could not have been provided in one place, for such a multitude. And further, if they had continued together, they might have been in greater hazard by war or pestilence: as also wicked people inhabiting together, would have been more strong to do mischief.

QUEST. XIII. That the Hebrew tongue was the common language of all the world.

NOw if any be desirous to know what language this was, which before this confusion of tongues was used through the world: it is agreed by the most learned interpreters, that it was the Hebrew. 1. Augustine's reason is, Quoniam in familia Heber communis omnium lingua remansit, because the Hebrew tongue is so called of Heber, in whose family that which was the common tongue before remained: that tongue which Heber used before the division of tongues, was the common speech, but that was the Hebrew. 2. Jerome's reason to prove the Hebrew to be matricem, the mother of all other languages; is because every tongue hath borrowed some words of the Hebrew, as the Greek 〈 in non-Latin alphabet 〉 , which is the same in Hebrew pherion. Cantic. 3.9. a bed or bear: so the Latin hath borrowed the word nugas, which is in Hebrew nuge. Sophon. 3.18. where Jerome in his translation keepeth the same word: so saccus, a sack, as Oleaster noteth, cometh of the Hebrew. Jerome likewise showeth, that gnalmah signifieth a Virgin both in the Hebrew and Punicke language, from whence the Latin alma seemeth to be derived: Many words also are used in our English tongue, derived from the Hebrew, as fag which is a fig. The Grecians further seem to have derived the word 〈 in non-Latin alphabet 〉 , he done, pleasure, from Heden the place where Paradise was: the Latins call Whales thynn • s, of the Hebrew tavaim: the Italians call a thing that is light and vain, Bay, of the Hebrew Bohu: the French of Gaul Narbonens. call a species or kind, mean, of the Hebrew min. 3. Tostatus reason is, because these names, which were first given, as of Adam, Eve, Cain, Seth, are Hebrew words, as may appear by their several derivations in that tongue: as the first so called of the red earth, the second because she was mother of all living, the third a possession, the fourth because he was put in Abel's place. 4. Cajetan proveth the same by the word Jehovah, which is an Hebrew word, used before the flood, and the name Babel given unto the tower in this place. 5. Oleaster bringeth these reasons: that it is most like, that the common language remained there, where the first division of tongues was made, namely in Babylon, the Chaldee therefore and Hebrew, between the which there is great affinity, are most like to be the most ancient: as also for that this was the language of the East: from whence they came which built Babel.

It appeareth then, that Philo is in an error, that thinketh the Chaldee tongue to be the most ancient: true it is, that Nahor, There, Abraham, dwelt in Chaldea, but yet they spake the Hebrew tongue, and so in that respect it may be called the Chaldean tongue, because some Chaldeans used that language: like as the Syriac tongue, which the Jews used in our Savior Christ's time, might be called the Hebrew language, because the Hebrews used it, Mercer.

QUEST. XIV. Whether the Hebrew or Syriac be most ancient.

HEnce also it is evident, that Theodoret was much deceived. 1. He thinketh that the Syriac tongue was the most ancient, because those names, Adam, Cain, Abel, are Syriac names. Answ. The Syriac or Chaldaike, and Arabike language, were derived as Rivers out of the fountain of the Hebrew: and therefore it is no strange thing, if some Hebrew words are retained in those languages. 2. He thinketh that the Hebrew speech was not so called of Heber, for then all the posterity of Heber, as the Syrians, Idumeans, Ishmaelites, Ammonites, should also speak that language. Ans. Augustine giveth the reason hereof: that they were called Hebrews only among whom & lingua prior & pietas conservaretur, where both the ancient tongue, and religion were preserved: although Heber was the father of many nations beside, yet they bear his name, that did heir his faith. 3. Theodoret thinketh, that the Hebrew tongue was brought in by Moses, and was not the natural speech of the Israelites, but such as they learned: for the Jews at this day naturally speak the language of the Country, where they are borne: they do learn the Hebrew by teaching. Answ. 1. It is evident by those ancient Hebrew names of Adam, Cain, Abel, that the Hebrew tongue was used before Moses time. 2. While the Hebrews lived in their own nation and common-wealth, they naturally from their mothers breasts speak that language, but now being dispersed into divers nations, not conversing together, they are forced to use that Country speech where they dwell. 3. Augustine thinketh, that not only the Hebrew tongue, but the Hebrew letters were used and well known before Moses: and he doth gather it from that place, Deut. 31.28. where the Septuagint translate the word, shoterim grammat •• Isagogis, the teachers, instructors, or beginners in letters. But it is very like, howsoever this place giveth no strength to it, in that the people were commanded to write the Law upon the posts of their gates, that the Hebrew letters were then very well known, not as newly taken up, but used of long time.

QUEST. XV. Of the number of languages.

COncerning the number of the tongues and languages, which were divided in the building of the tower of Babel: the common and received opinion is, of Epiphanius, Jerome, Augustine, that they were 72. according to the number of the families rehearsed, chap. 10. Arnobius goeth further, and distinctly showeth, how many nations and languages came of Sem, Cham, and Japheth: upon these words, Psal. 105.8. he hath remembered his promise, that he made to a thousand generations: he showeth that there are in the world a thousand generations, and 72. languages: from Persia to the Indians and Bactrians of Sem, he maketh 27, languages and 406. nations: from Euphrates and Nile, to the Gades, of Cham, 394. nations, 22. languages from Tigris westward of Japheth, were multiplied 200. nations, and 23. tongues,: e • Perer. But this is set down only by mere guess and conjecture, that there should be divided 72: languages: for there are but 70. fathers named: 14: of Japheth, 31: of Cham: 25. of Sem, for Heber and Peleg must be counted for one family: & whereas ten of the sons of Noah's sons, are set forth with their issue and posterity, two of Japheth, four of Cham, four of Sem: they make not several nations, without their sons, no more than Noah's three sons: and therefore ten more must be detracted from the number of 70. and so there will remain but 60. As Canaan must not be reckoned for a several nation, beside those that came of him: and so of the rest. And if those whose generations are not expressed, whereof there are 11. five of Japheth two of Cham, four of Sem, did not make several nations, as Augustine thinketh, but were incorporate to the rest, then so many more are wanting of this number, and there will remain but 50. But admit that this last conjecture of Augustine be uncertain, yet it is most probable that all the Canaanites of Canaan, of whom came an eleven several nations, as they are • ehearsed Gen. 10.15. spake but one language: Isa. 19.18. they shall speak the language of Canaan: which if it be so, then could there not be 72. languages divided, in the confusion of Babel.

Wherefore, concerning this matter, there are some things certain, some things uncertain: first it is certain, that the tongues and languages were divided; then, that every particular person had not a several language; for then there could have been no society: but that the principal and chief families only had their proper speech. Secondly, as uncertain it is, 1. whither 72. languages, or more or less, took then beginning. 2. whether some of those nations are not now utterly perished: as Pliny out of Eratosthenes allegeth, that divers people in Asia, as of the Solymans, Lelegians, Bebrycians, Calycantians, are extinguished. 3. Neither is it certain whether every particular language now used, was then founded: or only the mother & original tongues, out of the which other since have been derived, which is most like. Mercer.

QUEST. XVI. Where Cainan first added to the genealogy reconciled.

Vers. 12. THe Septuagint between Arphacsad, and Sale, place Cainan, and so doth S. Luke in his Gospel, ca. 3. according to most copies, but Cainan is not found in the Hebrew: to reconcile this doubt▪ 1. We neither allow Cajetanes solution, that the septuagint have set down the true genealogy, and that the Hebrew copies are imperfect, and have been corrupted by the Jews: for the Jews had no reason to corrupt the genealogy, which giveth the Christians no advantage, neither maketh against them: and beside the Chaldee Paraphrast, which is most ancient, leaveth out Cainan. 2. Neither is it like as Eugubinus saith, that the Septuagint erred herein, and that S. Luke followeth their error: for although an error may be admitted in the Septuagint, in this place▪ as in many other: yet the holy Evangelist was far from approving their error, being directed by the spirit of God. 3. Neither doth the answer of Johannes Lucidus, and before him, Nauclerus satisfy; that Cainan and Sal • were one and the same; and that the place in Luke should be read; which was of Sala, which was of Cainan, Luke 3.36. But this cannot be; for beside that, that there was no cause why Luke should set down two names, only of Sala, and of none of the rest beside; in the Septuagint, Cainan is made the father and beget • of Sala. Genes. 11.4. Lippoman, and Cano answer, that as Matthew omitteth three of the kings in his genealogy, between Joram and Ozias, to make the line of 14. generations equal from Abraham to David, from David to the captivity, and from thence to Christ, so Moses, to make ten generations from Sem to Abraham, correspondent, to the ten patriarchs before the flood, might omit Cainan.

But the reason is not alike. 1. For those three Kings, Ahaziah, Joash, Amaziah, are thought by some to to be omitted for another cause, because they were killed for evil government. Concent. 2. And again Moses summeth the years of these Fathers, which Matthew doth not, and therefore if Moses should of purpose leave out Cainan, a great error would fall out in the Chronology and computation of years. 3. If Moses had left out Cainan to make the genealogy equal: yet if there had been any such: he should not have been omitted in that catalogie of their names. 1 Chro. 1.18. where was no such cause of • mission.

5. Some think that the Septuagint erred in adding of Cainan, and that Luke followed that text, not approoving that error, but giving way to the time, because the Septuagint was then well known among the Gentiles: least if he had departed from that translation, it might have hindered the credit of his Gospel. Thus Jansen and Genebrard among the pontifical writers: and learned Junius, among the Protestants; who saith, that it was not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , a slip or fault of memory, but a faultless confession in respect of the time: so also Mercerus, who thinketh that this being but a matter of genealogy, is not much to be stood upon, which Paul calleth 〈 in non-Latin alphabet 〉 , endless, 1. Tim. 1.4:

6. But I approve rather Beza his answer, that Cainan was put into the text in Luke, by the ignorance of some that took upon them to correct it according to the Septuagint: for in that ancient manuscript which he followed, Cainan was not to be found: and therefore Beza in his translation upon good ground left it out, and so doth the great English Bible.

Other think further, that the translation of the septuagint was also herein corrupted by some: that at the first these Greek interpreters put not in Cainan ; for neither Josephus, nor Epiphanius which follow the septuagint, rehearsing the fathers before Abraham, make mention of this Cainan : and in the best Greek copies, it is left out. 1 Chronic. 1.

QUEST. XVII. When Arphaxad was borne.

Vers. 10. BEgat Arphachsad two year after the flood : the question is, whereas Elam and Asshur ; the sons of Sem are named before Arphacsad the third son, how Sem could have these three in two years; I answer, 1. Neither with Ibn Ezra, that Shem wife might be with child in the Ark, when the waters began to decrease; for I think rather, that was a time of abstinency. 2. Neither, as some that for the more speedy increase of the world, children were borne in a shorter time, as at 7. months: 3, Nor yet that Elam and Assur might be twins, both borne at a birth. 4. But I rather think that Arphacsad might be either the eldest of all, or the second of Shem sons; for the scripture observeth not the order of time in setting down names, as we saw before in rehearsing of Sem, Ham, and Japheth.

QUEST. XVIII. Why it is here omitted in the genealog. of these fathers▪ and he died.

FVrther, whereas in the Patriarchs lives before the flood, it is added, and he died, which is omitted here; 1. Some think it is, to show that Enoch died not a common death as the rest did. 2. Some to signify, that none of them perished in the flood. 3. Some yet are more curious, a • Bahai, who thinketh, this clause, and he died, to be here omitted▪ because Messiah was to come of this line: whom they hold to be immortal: and further he prescribeth Messiah his age, that he should live 837. years before the end of the sixth millenary or thousand year: which he would gather by the letters of the word Lemarbaty used by the Prophet Isaiah 9.7. which is, of the increase of his government, there shall be no end: where the first letter, lamed signifieth 30. men, 600. r • sh, 200. beth 2. he, 5. which maketh together 837. But it is evident to all the world how they are deceived: for the six thousand year is expired within less than 400. years, and yet their supposed Messiah cometh not: and again Messiah came as well of the line of the fathers before the flood, as of them after the flood. 4. Wherefore this is more like to be the reason: because then after Adams transgression, Moses would show how the curse took place: thou shalt die the death, in those long lived patriarchs: that although they lived divers hundred years, yet in the end they died. Mercerus.

QUEST. XIX. At what age of Terah Abraham was borne.

Vers. 26. TErah lived 70. years and begat Abraham, &c. Terah lived 205. years, and died in Charran, at what time Abraham was 75. years old: Genes. 12.5. Abraham then was borne when his father was an 130. year old, not in his 70. year: for the reconciliation then of these places. 1. We need not with Jerome, that followeth therein the Hebrews, to say, that Abraham's age of 75. years is not counced from his birth, but from his departure from Vr. of the Chaldes, and his miraculous deliverance out of the fire wherein they cast him, because he would not worship their Idols: for beside that, this tradition of Abraham's deliverance hath no sufficient ground to warrant it; a great inconvenience will follow it, if it be admitted that Abraham was an 130. year old at this time, when he is said to be but 75. which must of necessity follow, if Abraham were borne in the 70. year of Therah : then it would follow: that Isaac borne when Abraham was an 100. year old, was borne 30. year before he came into the land of Canaan, which is contrary to the Scripture, or if they will count those hundred years also from Abraham's departure out of Chaldea: and that he was indeed an 160. years old, when Isaac was borne, and Isaac was 40. year old, his father yet living, when he took Rebekah to wife, Genes. 25.20. Abraham should have lived above 200. years, whereas the Scripture saith, he lived but an 175. Genes. 25.7.

2 Neither is it a sufficient answer that Abraham went out of Charran at 75. years of his age, long before his fathers death, and that Moses doth recapitulate the story afterward as Ibn Ezra, for Steven saith, that God brought him out after his father was dead, Act. 7.4. And to say his father was spiritually dead, not naturally because he stayed still, and refused to go into Canaan, living in idolatry (which is the devise of one Andreas Masins, cited by Pererius ) is a forcing of Stephens words, which in an historical narration must be taken properly.

3. And with Augustine to make two departures of Abraham into the land of Canaan: the one when Terah was yet living, being an 105. year old, and Abraham 75. sojourning there 60. years, while his father lived in Charran, and another after Ther • hs death, whom Abraham might visit before, going and coming into Canaan: but now he came from thence, his father being dead, and returned no more; that in the first departure, his body removed, but his affection was toward that place where his father was, but now his affection and all was removed: This imagination of two departures into Canaan, dissenteth from Stephens narration: Act. 7. where indeed he speaketh of two journeys of Abraham, one out of Mesopotamia, the other out of Charan: But into Canaan the Lord brought him after his father was dead, v. 4. and not before.

4. That also is a mere fancy, that the rest of Abraham's age is concealed, who should be an 130. when he is said to be but 75. to this intent, because God would keep secret the end of the world: Calvin. for this would nothing have helped to the knowledge of that secret: the account of years past will not tell us what years are to come, and our Savior saith, the Angels know not of that day, and yet they knew very well the age of Abraham.

5. Wherefore the best solution is, that Abraham though he be named first, because of the privilege and preeminencie of his faith, yet was not the first borne; Terah at 70. years began to have sons, but Abraham was not borne till the 130. year of his fathers age: for he was but 75. at his fathers death, who was then 205. So Noah is said to be 500. year old when he begat Sem, Cham, and Japheth : yet was not Sem borne till two years after. Gen. 11.10. beside, Sarah is held to have been Abraham's brothers daughther: Abraham then could not be the eldest brother, for Sara was but 10. years younger than Abraham. Gen. 17.17. Iun.

QUEST. XX. Sarai not sister but niece to Abraham.

Vers. 29. THe father of Milcha, and of Iscah, &c. 1. Some think that this Iscah was not Sarai Abraham's wife, but that she was rather the daughter of There, and Abraham's own sister by the fathers side, than the daughter of his brother Aran: and that it was lawful then for the half brother by the fathers side to marry his sister, sic Clement. Alexand. Lippoman. Cajetan. Scotus. 2. Others think that Sarai was not the natural, but the adopted daughter of There. 3. But the truer opinion is, that Sarai was the daughter of Haran, sister to Lot and Milcah, and the same that is called Iscah: as may appear by these reasons: thus think Josephus and Augustine. Junius. 1. It is like that as Nachor married the one sister, so Abraham married the other: because it was their great care, not to take them wives abroad, from among the Idolaters. 2. v. 31. Sarai is said to be There his daughter in law, but if she had been his natural daughter, she should have been so called. 3. It was always unlawful, saving in the beginning of the world upon necessity, for brethren or sisters, of half or whole blood to marry together: as Augustine saith, Abraham lived in those times, when it was unlawful for brethren, ex utro{que} vel altero parente natos necti conjugio: of one or both parents to be coupled in marriage: as it may appear also by this, because Abraham to persuade Abimelech, she was not his wife, said she was his sister: she could not then be both his sister and his wife. Indeed, among some barbarous Gentiles, as the Egyptians, it was permitted to marry their sisters, as Ptolomeus Philadelphus did take to wife Arsinoe his sister: which is condemned by Pausanius but among the faithful it was never suffered, nor practiced. Thamer saying to incestuous Ammon, speak to the King, for he will not deny thee, 2 Sam. 13.13. sought but a delay, to put off his wicked act: not as though she thought the King might or would grant any such thing. 4. Abraham calleth Sarai his sister, as he did call Lot her brothers son his brother. chap. 13.8. for so the Hebrews use to call their near kinsmen by the name of brethren: and he saith, she was the daughter of his father, not of his mother: because her father Haran, who might be 50. year elder than Abraham, was the son of There by another woman, and not by Abraham's mother. 5. So then this Iscah, is also Sarai: for to what end else should Iscah here be mentioned as a stranger, and not pertinent to the story. 6. It is most likely then that Sarai was the daughter of Haran, elder brother to Abraham : who and not Abraham, was borne in the seventy year of There, not as Pererius supposeth that Abraham was borne in the seventy year, and Aran many years before: for it is evident by the text, that There had no children before he was 70. year old. Gen. 11.26. R. Sel. affirmeth also that this Iscah, was Sarai, and he noteth, that they are both of one signification: for Iscah or Iacah, is a name of principality, as Sarai is: yet Ibn Ezra thinketh otherwise, that if Sarai had been Harans daughter, Moses would have called her the daughter of Haran, as Lot is said to be the son of Haran, v. 31. but that is no reason, for instead thereof, she is called the wife of Abraham, of whom she now was rather to take denomination, than of her father. Mercerus also thinketh that this Iscah was not Sarai, because in the same verse there would not be so sudden a change and mutation of the name: but I think the first opinion more probable, that Iscah is Sarai, for the reasons before alleged. 1. because it had not been pertinent to make mention of Iscah, if she had not belonged to this story. 2. It is like that as Nahor married the one sister, so Abraham did the other. 3. that they might take them wives out of their own kindred, and not marry into the idolatrous stocks of the Chaldeans.

QUEST. XXII. Why mention is made of Sarai her barrenness.

Vers. 30. BVt Sarai was barren, &c. Sarai her barrenness is noted, 1. not as some Hebrews imagine, that she should be reserved for the birth of Isaac, and not be polluted with other births: for the birth is no pollution of the womb: and if this were the reason, Isaac might have been the first borne. 2. neither was Sarai barren, that by this means Ishmael should be borne of Agar, to be a plague afterwards to the Israelites, as some Hebrews think. 3. But this was the cause, that God's power might afterward appear, in giving her a son in her old age.

QUEST. XXIII. Abraham whether cast into the fire, and then delivered by his faith.

Vers. 31. THey departed together from Vr of the Chaldeans. It seemeth to be an old tradition among the Hebrews, that Abraham was complained of by There his father in the days of Nimrod ; for refusing to worship the fire, which the Chaldeans adored as God, and therefore he was cast into the fire, but was delivered by his faith: and that this was the Ur, that is, the fire of the Chaldees, out of the which Abraham was brought: and they add further, that Aran seeing his brother delivered, refused likewise to worship that Idol, and was cast into the fire, wherein because he had but a weak faith, he perished; and therefore it is said he died before his father, that is, in his presence. This tradition Jerome seemeth in part to allow of, and Lyranus also, and Paulus Burg. But it is a mere fable, as may thus appear: 1. because Abraham, as most Chronographers agree, was not as yet borne in Nimrods time, but in the 43. of Ninus, that succeeded Nimrod or Belus. 2. If Abraham had been so miraculously delivered, it is like that either Moses would have remembered it in this story, or the Apostle, Heb. 11. where he commendeth the faith of Abraham: or Ecclesiasticus, chap. 45. would not have omitted, where of purpose he setteth forth the praise of Abraham, Josephus also lib. 1. antiquit. and Philo that wrote two books of Abraham, remember no such thing. 3. This Ur was the name of a City in Chaldea, which Eupolimus in Eusebius, calleth Camerinis: Ammianus Ur, lib. 25. Pliny O • choen, the Septuagint translate it, the region of the Chaldeans. And here not only Abraham, but There, Lot, and Sarai, all depart from Ur: then it should seem they were all cast into the fire. Josephus saith, that in his time the Sepulcher of Haran was to be seen in Ur of the Chaldeans: Haran then was not burned, but buried. Ibn Ezra taketh Ur for the name of a place, and Abraham's Country, though Ramban would have Cuthena in Mesopotamia rather his Country.

QUEST. XXIII. Whether Nachor went out with Terah from Chaldea.

Vers. 31. ANd Terah took Abraham. 1. It is certain, that God was the author of this journey, who spake to Abraham, before he dwelt in Canaan, Act. 7.2. and that Terah was made acquainted with God's oracle by his son, and obeyed the same, Calvin. 2. Terah is said to take Abraham, &c. because he was the chief, and master of the family, Muscul. 3. No mention is made of Nachor, who chose rather to remain in his Country, and obey not God's calling: who afterwards notwithstanding followed, and left his Country, but went no further than Mesopotamia, Gen. 24.10. and dwelt also in Charran, Gen. 28.1. Mercer.

QUEST. XXIV. Whether Terah Abraham's father were an Idolater.

COncerning Terah, whether he were given to the Idolatry of the Chaldeans, because he departed from Ur, is a great question, which may thus be decided. 1. It is neither probable, that (as Soudas saith) Sarug the grandfather of Terah brought in Idolatry, commanding holy men departed, to be worshipped: both Noah and Sem being yet living to direct the righteous seed. 2. Neither is it to be thought, that Terah was so gross an Idolater, that he made images of clay to be worshipped, as Epiphanius. 3. Neither is it probable, that Terah was altogether free from the Idolatry of the Chaldeans, and that he was cast out thence and constrained to flee into Mesopotamia, as it is in the story of Judith, chap. 5. verse. 7, 8. for the contrary is affirmed, Joshua. 24.2. that Terah served other God's. 4. Neither is it to be supposed, that Terah and his family, as Augustine thinketh, were persecuted of the Chaldeans for the true worship of God: for herein Abraham's faith had not been so commendable in obeying the calling of God, as the Apostle noteth, Heb. 11.8. if he were driven out before, and forced to flee his Country. 5. And to think that Terah was first a worshipper of God, and afterward fell to Idolatry in Charran, it is not like, seeing Abraham left not his father till he died, as Tostatus and Pererius imagine. But it is more like, that Terah was at the first an Idolater, when he dwelt beyond the River in Chaldea, as is expressed by Joshua. 24.2. who afterward obeying God's calling, left his Country, with the Idolatry and superstition thereof, and came out with his son to Haran, thinking to go to Canaan, but being stricken in years, he there stayed, and after some few years died, Mercer.

QUEST. XXV. Whether Abraham at any time inclined to superstition.

AS touching Abraham also, whether he were at any time infected with the superstition of the Chaldees, there are divers opinions, as they are cited by Pererius. 1. Soudas thinketh that Abraham at fourteen years reproved his father for his Idolatry. But it is not like, that Abraham being brought up under superstitious parents, not yet acquainted with God's voice, and wanting other means, was so soon called. 2. Neither do I think with Philo, that Abraham knew not God: but postquam sol • m vertit, after he had changed his Country, when he was welnie 70. years old: that Abraham was so long nusled up in superstition. 3. Neither do I consent to Josephus, that Abraham, ex siderum observatione, &c. that Abraham by the observation of the stars, the earth, and Sea, began first to acknowledge the true God. But Abraham's first calling was from God, the Lord saith, I took your father Abraham from beyond the flood, Joshua 24.2. God called him both from that Country, and the Idolatry thereof. 4. The opinion of some Hebrews, is more probable, that Abraham at forty eight years began to acknowledge the true God, ex Perer. But at what time of his life Abraham was called, it is uncertain: yet as certain it is, that he at the first, before God called him, was tainted with superstition. 1. That place in Joshua seemeth directly to prove it: Your fathers dwelt beyond the flood in old time, Terah the father of Abraham, and father of Nachor, and served strange God's, Joshua 24.2. All those that dwelt beyond the River, were at the first Idolaters, even the whole family of Terah, sic Lutherus. 2. God's mercy more notably appeareth, in that he called Abraham first before he knew God: that not Abraham's sincerity, but God's love was the beginning of his calling: as Moses saith, because God loved your fathers, he chose their seed, Deut. 37. 3. It is not like but that Abraham being brought up in a superstitious family, did also at the first savor of their superstition, and therefore is bid to come out of his fathers house, Gen. 12.1. And seeing Terah Abraham's father, as is shown before, and as Chrysostom thinketh, hom. 13. in Genes. was addicted to Idolatry till he obeyed the calling of God, to go out of that country, it is more like, that Abraham also, did sleep in the same sin, till God roused him, and called him away, then that he was never inclined to Idolatry, as Pererius thinketh.

4. Places of doctrine.

1. Doct. Of God's providence.

Vers. BVt the Lord came down, &c. Here we learn, that God sitting in heaven, beholdeth all things, that are done in the earth: not as the wicked say in their heart, God hath forgotten and hideth away his face, and will never see, Psalm. 10.11. But as the Psalmist saith in another place, He that dwelleth in the heavens shall laugh, the Lord shall have them in derision, Psal. 2.4.

2. Doct. Of the Trinity.

Vers. 7. LEt us go down and confound, &c. This is the speech of the whole Trinity, whereby may be proved the distinction of persons: and whereas verse. 9. it is said in the singular number, the Lord confounded, &c. thence is gathered the unity of substance: sic Calvin. Rupert. lib. 4. comment. in Gen. c. 42.

3. Doct. Conditional prescience in God.

Vers. 6. THey cannot now be stopped, from whatsoever they have imagined, &c. God did foresee that they would by no means give over their enterprise, if they were not letted of their purpose: so that by this it is evident, that God foreseeth not only what shall be certainly done in the world, but what might be conditionally done, if there were no let: as the Lord telleth David that the men of Keilah would deliver him, if he stayed there, 1 Sam. 23.12. So our Savior saith, that if the great works, which were done in Chorazin and Bethsaida, had been done in Tyrus and Sidon, they had repented, Matth. 11▪ • 2. foretelling what was likely to have been done, that condition presupposed. Where we see a manifest difference between God's power, his prescience, and decree or predestination: God in respect of his omnipotent power can absolutely do more, than he doth or will do: in respect of his all-seeing prescience, he doth foresee not only simply what shall be done, but conditionally what is likely to be done, if other conditions and circumstances concurred. But God decreeth no more but what shall come to pass, his counsel must stand, his decree is always absolute, not conditional: as the Lord saith by his Prophet: As I have purposed, it shall come to pass, as I have consulted, it shall stand. Isaiah, 14 24.

5. Places of Confutation.

1. Confut. Against Julian that there is but one God.

Vers. 7. COme let us go down. Wicked Julian urged this place to prove his impious polythian, a multiplicity of God's: for here not one saith he, but many of like authority come down to confound their languages, ex Muscul. But if this wicked Apostate had looked a little further into the ninth verse; there he might have found, that the Lord, Jehovah (not many, but one) did confound their languages: they were then divers, not God's, but persons, yet one Godhead and divine power.

2. Confut. Against Origen, that the Lord, not the Angels confounded tongues.

SEcondly Origen thought that the Angels confounded those languages. And according to the number of those nations, so were there several Angels presidents over them, that gave them their several tongues hom. 11. in Numb. But the text it self overthroweth this opinion, v. 9. The Lord Jehovah did confound their languages.

3. Confut. Against Celsus, that saith Moses borrowed of other writers.

THirdly, Celsus objected, that Moses borrowed this story, of the tower of Babel, of those that write of the Giants, called Aloides, how they cast down a great tower. But Origen answereth, that the writers of that history were after Homer, who was after Moses, so that he could not take anything from them, lib. 4. cont. Cels. It is more like, that they corrupted the true story of Moses, with the Poetical fictions.

4. Confut. Against the Pagans, that fable of the beasts, that they had sometimes one language.

4. CErtaine Pagans, not believing, that the world was not any time of one language: compare this narration of Moses, to that fable of the beasts: that sometime they had all one language, and one understood another, till such time as they sent an embassage to the God's, that they might be always in their flourishing youth, and never be old; and for this their proud request, their speech was confounded, that now one understandeth not another. The like truth (say they) is in this narration of Moses. For how is it like, that they could in that instant, every man forget his former speech: ex Philone. But this is a doltish comparison, between reasonable men, and unreasonable beasts: those being no more capable of speech, than they are of reason. And seeing all the world took beginning from one man, before the flood from Adam, after the flood from Noah, why should it seem incredible, that the world used one language. And why should it seem unpossible, that God to whom all things are possible, in that instant could make them forget their language; seeing that some diseases, as the Lethargy, do bring such forgetfulness, as that the patient knoweth not how to call things by their names: and Pliny writeth of Corvinus Messala, that he forgot his own name.

5. Confut. Against Philastrius, that all the world was of one language not divers, before.

5. PHilastrius counteth it an heretical opinion, that all the world was of one language before the tower of Babel: they are said so to be (saith he) that although they spake divers languages, yet they one understood another, and so in effect it was but as one. But the text is contrary, that the whole earth was of one language and one speech, not of one understanding, but of one lip, as it is in the hebrew, that is, they framed their words and language after the same manner. And how could every man understand so many languages, (which are held of most to have been not so few as seventy) without a miraculous gift, such as the Apostles had: and whereas Moses maketh mention of divers languages in the 10. chap. v. 5.20.31. there that is spoken by way of anticipation. And here Moses setteth forth the beginning and occasion of the diversity of languages, by a certain figure, called hysterosis, which declareth that last, that was done first, setting the effect before the cause.

6. Confut. Against Philo, that this division of tongues, is to be understood historically, not in allegory.

6. FOurthly: Philo draweth this story of the confusion of tongues to an allegory, to signify the confusion of vices, Hoc est nunc propositum sub figura confusionis linguarum dijicere constipatu • vitiorum cuneum: This is Moses purpose under this figure of confusion of tongues to cast down the conjoined muster of vices: for to speak properly, this parting of one language into many, is a separation, rather than a confusion. Contra. 1. After this manner the whole story of Genesis, may be allegorized, so that we should have neither creation of the world, nor inundation of the same in true history, but in devised allegory. 2. This division of tongues is called a confusion, not in respect of the divers speech, which was indeed divided, not united, or confounded, but of the speakers, who were confounded in their affection, in being astonished at so sudden an alteration: in their memory, in forgetting their accustomed speech: in their understanding, because they one understood not another in their work, which was confused: the server bringing one thing, when the builder called for another.

7. Confut. Against Plato and Aristotle.

7. PLato his opinion is, that words have their force and meaning from nature, Aristotle, that they were first framed, as it pleased man: But here we learn, that God gave unto man speech: and he infused into men at once diversity of languages.

8. Confut. Against the Lutherans, that make an omnipresence of Christ's body.

8 Vers. 5. THe Lord came down : the Lutherans Vbiquitaries, that maintain an omnipresence and ubiquity, that is an every-where presence of Christ's flesh, being pressed by this argument, that Christ's body doth move from place to place, therefore it is not everywhere: do answer out of this place, that God is said to move and descend, and yet he is everywhere: But the reason is not alike, for to ascend and descend, is spoken of Christ's body truly, and properly, but of the God-head only metaphorically, and figuratively.

9. Confut. Against the latin service in popery.

9. Vers. 9. THerefore the name was called Babel : because their language was so confounded, that they one understood not another: so what is the Church of Rome to be counted, but another Babel and synagogue of confusion, where the people understand not the Priest, no • one another in their latin service and prayers. Muscul.

10. Confut. Against Pererius: the marrying of the uncle and niece unlawful.

10. Vers. 29. THe name of Abraham's wife was Sarai : who is held to be the daughter of Haran Abraham's brother: which marriages were not then forbidden by any law, but afterwards they were: where the error of the papists and namely of Bellarmine and Pererius may be noted: who affirm, that it was not forbidden by Moses law, for the uncle to marry his niece; for Othoniel the younger brother of Caleb, married Achsa Caleb's daughter. Iud. 1.13. Contra. 1. To marry in this degree is forbidden in Leviticus, by necessary collection. Levite. 18.12. Thou shalt not uncover the shame of thy fathers sister, for she is thy fathers kinswoman : doth not the same reason hold for the other sex: thou shalt not uncover the shame of thy fathers brother, for he is thy fathers kinsman. Where the degree is prohibited in the male, it holdeth also in the female sex, unless they will say; because the law saith, thou shalt not cover thy neighbors wife, and expresseth not thy neighbors husband, that therefore the one should be lawful and not the other. 2. Othoniel was not the brother of Caleb, but either his nephew, as the Septuagint read; Othoniel the son of Kenez adelphon, the brother of Caleb, namely Kenez, for so is the construction in the greek; or else, as Junius collecteth, Othoniel and Caleb were brothers children, Caleb of Iephunne; Othoniel of Seraiah which Iephunne and Seraiah were the sons of Kenaz, for Caleb was not the son of Kenaz, but of Iephunne. 1 Chron. 4.15. yet it seemeth that he was of the stock of Kenaz, as grand-child unto him; because he is called a Kenazite: Num. 23.12. and yet the son of Iephunneh. Othaniel then is called the brother of Caleb, not properly, but in a large sense, as Lot is called Abraham's brother, being indeed his brothers son. Wherefore Pererius in following the blind latin text, was much deceived.

6. Moral observations.

1. Observ. Against discontentment.

Vers. 2. AS they went from the East, &c. Chrysostom hereupon noteth, that as these men not contented with their state sought out a new country: so mankind, saith he, non potest intra suos limites consistere, can never keep it self within the bounds, but always coveteth more.

2. Observ. Against continuing in sin.

ANd there they abode: Philo noteth here, that as these men having found a pleasant field, did not pass thorough, but continued there: so sinners do delight to continue and dwell in sin: ejus malum fuisset, si post quam in peccata inciderant, pro alicuis non pro domestic is habuissent, &c. it had been a less evil, after they had fallen into sin, if they had used it not as a domestical, but as a stranger.

3. Observ. Against vain and momentary pleasure.

Vers. 3. COme let us make brick : Like as these, that dwelt in Shiner build of brick: sic qui voluptatib. carnis inserviunt, de fragili materia, &c. so they that are the servants of pleasure, do build with brittle matter, that cannot continue, but they which follow virtue; lateres in lapides mutant, do turn bricks into hewed stones: Gregor. This appeareth in the parable of the rich man. Luke 16. whose pleasure was soon over, but Lazarus joy was everlasting.

4. Observ. Difficulty should not hinder virtuous works.

SO they had brick for stone, &c. Many times the difficulty that occurreth, doth cause men to cease off from their enterprise. But nothing could hinder these men: though they had neither stone nor mortar, yet they will build a tower, such as was never seen in the world before, or after. Calvin. We learn hereby, that nothing should discourage us, or make us give over in a good work, seeing these were so laborious in compassing this their proud and ungodly enterprise.

5. Observ. Against building for ostentation.

Vers. 4. THat we may got us a name, &c. Chrysostom here well noteth the vanity of worldly men, that build houses, and make great works, ut immortalem nominis memoriam relinquant: to leave an immortal memory of their name; whereas both they fail of their purpose: hodie domus dicitur hujus, eras alterius: today it is called one man's house, tomorrow another: and so their name is extinguished: and they might take a more sure way to preserve their name, by doing of good, while they live, as it is in the Psalm 112.9. he hath distributed and given to the poor, his righteousness remaineth forever. But worldly men do as Absalom did, because he had no children left to keep his name, he built him a pillar: 2 Sam. 18.18. So they wanting good works, which are the true fruits of the spiritual men, seek to make themselves famous by sumptuous buildings.

6. Observ. Wicked men proud before their fall.

Vers. 4. LEst we be scattered: Philo readeth before we be scattered: and thereupon observeth, that such is the obstinacy of the wicked, though they see that great judgments are hanging over their heads, yet they will go on in their wickedness, as the conscience of these proud men gave them, that they should not go unpunished, yet for all that they proceed in their purpose. Thus we see verified that saying of the wise man, Prov. 16.18. pride goeth before destruction : as these men when they were in the height of their pride, were dispersed and scattered: like as Saul made a goodly place for himself, as triumphing for the late victory obtained against Amelech, even then when he was cast off from being King: 1 Sam. 15.13. Oecolampad; in hunc locum.

7. Observ. Not to condemn any rashly.

Vers. 5. THe Lord came down to see, &c. Chrysostom noteth: vult erudiri nos, ne unquam fratres temere condemnemis: In that God cometh down to see and examine, he would have us learn never without due examination to condemn our brethren rashly: And it is especially a rule for magistrates, not to condemn any their cause unheard, as Putiphar did Joseph, Gen. 39.20. Muscul.

8. Observ. The division of the wicked profitable.

Vers. 8. SO the Lord scattered them, &c. Hence Gregory well observeth, that the unity of the wicked is pernicious, their division profitable: So Paul escaped, while his enemies were divided. Act. 23. eripi •• tur justi, dum dividuntur injusti, the righteous are delivered, while the unrighteous are divided: like as the Israelites by the dividing of the waters, had a ready passage thorough the red Sea: so here this proud and vain-glorious enterprise, by the division of tongues was disappointed.

CHAP. XII.

1. The Argument and parts.

T His Chapter hath two parts: the first showeth the occasion of Abraham ▪ coming into the Land of Canaan, v. 1. to 6. the second containeth such things, as happened to him there: from v. 6. to the end.

In the first part. 1. God's calling is set forth, v. 1. with his large and ample promises, both temporal to Abraham himself, that his name should be great: to his posterity, that a great nation should rise of him: v. 2. and spiritual: to Abraham, I will bless thee, to his posterity, all the families of the earth should be blessed in him. v. 3. namely in Christ. 2. Abraham's obedience is set forth, with the circumstances of his age: v. 4. of his company that came with him into the land of Canaan, v. 5.

In the second part is described. 1. Abraham's travel and journeying in Canaan: toward Shechem, where Abraham built an altar, and the Lord appeared to him, verse▪ 6.7. toward Bethel, verse. 8. the South, verse. 9. 2. his going down into Egypt: 1. The occasion, by reason of the famine, verse. 10. 2. His consultation with Sa • a, to say she was his sister to save his life, verse. 11, 12, 13. 3. Pharaohs presumption in taking Abraham's wife, to verse. 17. 4. God's revenge or punishment, verse. 17. which brought forth these three effects, 1. Abraham's admonition by Pharo, verse. 18. 2. the restitution of his wife, verse. 19. 3. his safe deliverance and dimission, verse. 20.

2. The gramatical construction, or sense.

v. 1. And the Lord had said. S. Ch. A.B. but the Lord: H. for the Lord. T.G.

Come into the land. S.H. into the land, caeter.

v. 5. The souls, which they possessed, S. which he had subjected to the Law. C. which he had made. H. gotten, T.B. G. gnasah, made.

Into Canaan they came, the Sept. have not these words, the rest have.

v. 6. unto an high oak. S. famous valley. H. unto the plain of Morch. caet. celon, signifieth both an oak, and a valley or plain.

v. 8. Bethel toward the west: caeter. toward the sea. S. heb. because the Mediterranean Sea, was in the west side of Canaan.

v. 9. in the desert. S. toward the South: caeter. negebh. signifieth both.

v. 11. took his journey toward the East. T. took his journey first: C. from the East: c • t. heb. micehedem, toward the East, Gen. 28.

v. 13. Say, I am his sister. S. thou art my sister: caet.

I shall live for thy sake. H. T. by thy occasion. B. shall be preserved by thee: G. for thy words. C. 〈 in non-Latin alphabet 〉 , because of thee. S.P. heb. biglal, propter, because.

v. 16. mules and Camels, 〈 in non-Latin alphabet 〉 , S. she ashes and camels, c • t. athon. a she asse, chamer, an he asse: the mule is the she.

v. 19. I have taken her to my wife. S.C.P. I might have taken her. caet.

3. The Exegesis or Theological Explication.

QUEST. I. Where and how the Lord spake to Abraham.

Vers. 1. FOr the Lord had said, &c. 1. God thus spake to Abraham, not after his fathers death, but while he was yet in Mesopotamia, Act. 7.2. for to what end should the Lord have thus said, Get thee out of the country, &c. if he had been come out thence already? Calvin. 2. We read that God spake unto Abraham eight times, Gen. 12.1. again, v. 7. and c. 13.14. and c. 15.4. and 17.1. also c. 18.9. and c. 21.9. and 22. 1. It is like that divers other times, the Lord spake unto him: but these are expressed. 2. And how God spake unto Abraham, Basil thinketh it was citra ullam corporis vocem, without any corporal or outward voice, but by the illumination of his mind: Ramban thinketh it was by dream: some, that God spake to him by Sem, or some other Prophet: but in this place it is like that God spake to Abraham either by himself, or his Angels; when he spake by dream in sleep, or by vision, when he was waking: it is so expressed in the text, as c. 15.1.

QUEST. II. Whether God named it a country to Abraham, whither he called him▪

TO the land, that I will show thee, &c. 1. When the Lord thus called to Abraham, he named no certain country, whither he should go, for the better trial of his faith: for the Apostle saith, He knew not whither he went, Hebr. 11.8. and Stephen, Act. 7.3. nameth no country whither he was called 2. Whereas Canaan is named in the former chapter, verse. 31. either Moses setteth down the name of the country, by way of anticipation, or God might afterward show unto Abraham, as he went, whither he would have him to go. Calvin. R. Isaach Carus thinketh, that at the first Abraham understood that country to the which he was called, to be Canaan, because of the curse, that he should be a servant, &c. but that is not like.

QUEST. III. Wherefore Abraham was called out of Chaldea into Canaan.

ANd the Lord called Abraham out of Chaldea into Canaan. 1. Because Chaldea was given to abominable Idolatry, and other great corruptions of life, where Abraham could not remain without great danger. 2. That God's blessing in the multiplying of Abraham's seed might better appear abroad in a strange country. Perer. 3. But the greatest cause was, not as some think to converse with Sem, who is held to be Melchizedek ; but that Abraham might take possession of that country, and by faith and hope enjoy that, which was promised to be given to his seed. Calvin.

QUEST. IIII. Where Abraham was, when the Lord first called him.

Where Abraham should be, when as God first called him, there are divers opinions. 1. It can neither be, as Augustine thinketh, that Abraham was called, after he was departed out of Chaldea, before he came to Charran, being yet in Mesopotamia: for to what end should the Lord have bidden Abraham to go out of his country, if he had been removed already? To say with Augustine and Eucherius, that now he is commanded to leave his country in affection, as he had already done in body, hath no probability: for both Abraham should have been disobedient to God's Vocation, being wedded still in desire to his country, and it is not like that he had a mind to return to an idolatrous country, where he was to expect nothing but persecution. Steven indeed saith, he was in Mesopotamia, when God called him: but Mesopotamia is there taken largely as it comprehendeth Siria and Chaldea: and so Steven saith, that he came out of the land of the Chaldeans. Act. 7.4. Mercer.

2. Neither was Abraham twice called, once in Chaldea, and again in Charran, as Rupertus and Tostatus think upon this place: for this had argued Abraham's sloth and negligence, if he had made no more haste to obey the calling of God. Steven also, Act. 7. maketh mention but of one calling.

3. To say further, that Steven being occupied with other matters might forget himself, and not well remember the circumstance of time: or that he was contented to follow the vulgar account, is to do wrong to so holy a man, being directed by the spirit of God to speak: neither doth Eucherius answer satisfy, that expoundeth Steven thus, that Abraham was placed in the land of Canaan after the death of Terah: he might depart from Charran his father yet living, but all that while he was a sojourner in Canaan, & had no certain place till after his fathers death: Contra. But this sense is contrary to the text, that God after his fathers death 〈 in non-Latin alphabet 〉 , translated or brought Abraham into Canaan: this must be understood not of Abraham's settling in Canaan, but his first remove thither.

4. Neither is Lyranus opinion sound, who therein followeth Rasi and Mizrahi, that the calling, which Moses here speaketh of, was that in Charran: for Abraham is bidden to come out of his country: but Charran was not his country: and the Lord saith, he brought him out of Vr of the Chaldeans, chap. 15.7. not out of Charran But Paulus Burgensis opinion is far wide that Charran was Abraham's country, not Chaldea: for Vr of the Chaldees is called the land of his brother Arans nativity: now whereas Abraham calleth it his country where Na • or dwelt in Charran in Aram Naharahim, or Mesopotamia, Gen. 24.8.4.10. there Mesopotamia or Naharaim, the country between the rivers, is taken in a large sense, as it containeth both Siria and Chaldea as is before shown: or for that all his kindred were now removed thither. Mercer.

5. Wherefore the truth is, that Abraham was in Chaldea, when the Lord called him: so Ibn Ezra, Mercer. for so the Lord saith, cap. 15.7. and although he is bid to leave his kindred, who came with him, as Terah, and Lot, yet for all this his calling was in Chaldea: for Abraham was ready to have left his kindred, if they had refused to go with him. And Terah is made the Author of this journey, not as though they went forth without God's calling, but for that he was willing to go with Abraham, whether for grief of his sons death, as Josephus, or for that though he was somewhat superstitiously bent, he was desirous to go out of that Idolatrous country: therefore Terah Abraham's father being the head of the family, is named as the chief.

QUEST. V. Of divers kinds of calling and renouncing the world.

THere are divers kinds of callings: some are called immediately of God, either by manifest revelation as Abraham, or secret inspiration: some are called by men, as the Israelites by the Prophets: some are called by affliction, as Psal. 88.34. When he slew them, they sought and returned. And three ways do men forsake the world; 1. by actual leaving and forsaking all they had, as Abraham here, and the Apostles under Christ. 2. by mortifying their affections, as David was like a weaned child, Psal. 131.2. 3. by sequestering their thoughts to the contemplation of heavenly things: which S. Paul calleth the having of our conversation in heaven. Phil. 3.20.

QUEST. VI. Seven great blessings upon Abraham.

Vers. 2. I Will make of thee a great nation, &c. 1. God calling Abraham from his country, leaveth him not destitute, but promiseth a great recompense: for his country, he is brought into a better land: for a small kindred, a great nation shall come out of him: he is called from his fathers house, but God will make him a father of many nations. 2. The Lord bestoweth upon Abraham seven great blessings. Pe-Perer. ex Cajetan. 1. I will make thee a great nation: either because many and populous nations came of Abraham, by Hagar, and Ketura, Gen. 25. or in respect of the people of Israel, which was great, not so much in number, as renown, because of the Kings, Prophets, wise and virtuous men, that came of them.

2. I will bless thee. This blessing was able to make his barren wife Sara fruitful, Vatablus. I will make thee rich, prosperous, Musculus. Or I will bless thee spiritually, Rupertus.

3. I will make thy name great. 1. Abraham's name was reverenced even among the heathen, as Josephus showeth, lib. 1. antiquit. 2. It was great, in respect of the faithful, that are called the children of Abraham. 3. Great, because the Lord vouchsafeth to call himself the God of Abraham, Isaac, and Jacob. 4. Great in respect of Christ, that came of Abraham, Matth. 1.1. Perer.

4. Thou shalt be a blessing. 1. It signifieth the certainty of this blessing: whom man blesseth, they are not always blessed: but he that God blesseth, shall surely be blessed. 2. The excellency of this blessing: he shall not only be blessed, but a blessing it self. 3. And he should be a form of blessing: as they should say, the God of Abraham, Isaac, &c. bless thee. Calvin.

5. I will bless them that bless thee, &c. Abraham's friends should be blessed for his sake: as Lot. Gen. 14. Ishmael, 25. therefore Abimelech being a King, did desire to make a league with Abraham, because he saw God was with him.

6. I will curse them, &c. So perished Pharaoh, Og, Sehon, the Assyrians, Chaldeans, were punished for their enmity against the people of God: Luther. Therefore Balaam durst not curse the people of God, because the Lord had not cursed them, Numb. 23.

7. All the families of the earth shall be blessed in thee. 1. Not only because they shall take up a form of blessing, as the Hebrews interpret, the Lord bless thee like Abraham, for this form among all the families of the earth, was not used: the Romans in the coronation of their Emperors were wont to say, • is falicior Augusto, melior Trajano, be more happy than Augustus, better than Trajane. 2. Neither so only, because all Gentiles should be blessed for imitating the example of faithful Abraham. 3. Non tantum significat ipsum fore exempler, sed causam benedictionis: it signifieth he should not only be an example or pattern, but a cause of blessing: because in Christ the seed of Abraham, as the Apostle expoundeth, Galath. 3.16. all the nations in the world were blessed. Calvin.

QUEST. VII. Of the computation of the 430. year mentioned by S. Paul. Gal. 3.17.

FRom this promise made to Abraham, are we to account the 430. years, which S. Paul saith were between the promise and the law, Galath. 3.17. 1. Hereunto agreeth the computation of Moses, that the Israelites dwelt in Egypt four hundred and thirty years, Exod. 12.40. not in Egypt only, but in Egypt and Canaan, as the Septuagint do interpret that place; for so long it was since Abraham first began to sojourn in Canaan, at what time also by reason of the famine he went into Egypt: so Josephus maketh his computation; to the building of Solomon's temple, from the departure of the Israelites out of Egypt, 592. years, and from Abraham's coming into Canaan, a thousand and twenty: so that there shall be between Abraham's arrival in Canaan, and the deliverance of the Israelites out of Egypt, by this account four hundred twenty eight. 2. Genebrard then is greatly deceived, that counteth six hundred years from Abraham's coming into Canaan, to the Israelites going out of Egypt: for both Saint Paul is directly against him, who (as Genebrard would enforce) hath no relation in that number to the time of the Israelites dwelling in Egypt: neither doth the computation of the years agree: for from Abraham's coming to Canaan till Jacob's going into Egypt, are but years 215. which are gathered thus: from the promise to the birth of Isaac, 25. from thence to the birth of Jacob, 60. from thence till he went into Egypt, 130. and the time from thence till the Israelites going out, though it cannot be so certainly gathered, is thought not to exceed two hundred and fifteen year more: as shall be shown, when we come to that place of the fifteenth chapter. 3. Though Saint Paul make mention of that promise, which was made to Abraham and his seed, which seemeth to be that, Gen. 22.18. yet by the account of the years, it must be referred to this promise: for the other renewed, when Isaac should have been offered up. was fifty years, if Isaac were then 25. as Josephus, or if he were 37. as some other Hebrews think, it was 62. years after: and so many years should we want of four hundred and thirty. And then the same word, seed, is not here used; yet there is the same sense: for the Lord in saying, in thee shall all the families of the earth be blessed, meaneth his seed. 4. Further, whereas Abraham is said to be seventy five year old at his departure out of Charran, and the promise was made before he came out of Chaldea: his time of abode could not be long there, not five years, as Junius supposeth, but I rather think with Augustine and Eucherius, that all was done in a year or two at the most. Mercer. his going out of Chaldea, staying at Charran, and departure from thence: for it is not like but that Abraham made all haste to obey God's call.

QUEST. VIII. Why Lot accompanied Abraham.

Vers. 5. ABraham took Sarai, &c. and Lot. 1. Lot followed not Abraham, because he was his adopted son, as Josephus thinketh, for then he would not have suffered him to go apart from him, Gen. 13. and he called him his brother, not his son. ibid. But Lot, as one set apart also to be a worshipper of God▪ is content to leave his other kindred, and accompany righteous Abraham. 2. Where mention is made of the souls, which they had gotten in Charran, it is neither like that Lots two daughters were there borne, but rather at Sodom: neither by souls (with some) do we understand cattle, for that were improper: neither need we refer it to the winning and converting of souls, as the Chaldee text seemeth to interpret, alleged before: but it is taken for the servants which Abraham had purchased there, Muscul. And such as were borne of those servants. 3. But as for that opinion of Nicolaus Damascenus, and Justinus, that Abraham before he came into Canaan was King of Damascus: I leave it as a fancy; for the text showeth th • r Abrah • m came forthwith from Charran to Canaan: and it had shown some disobedience in Abraham in foreslaking the time to follow the calling of God: yea we find not that Abraham had any certain dwelling place, but removed from place to place, and was as a pilgrim and stranger, therefore not like to have been a King.

QUEST. IX. What place Shechem was, and the valley of Moreh.

Vers. 6. ABraham passed thorough the land, to the place of Shechem, and to the Plain of Moreh. 1. This Shechem was not on the East side of Canaan, as Perer. but rather toward the West where the Sun goeth down, Deut. 11.30. 2. It is called the place rather than City of Shechem, because afterward there was built the City Shechem, Gen. 33.18. so called of Shechem the son of H • mor. 3. Eusebius maketh two Sechems, this, which in his time was called Neapolis, destroyed by Abimelech, Iud. 9. re-edified by Jeroboam, 1 King. 12.25. and another in Mount Ephraim, which pertained to the lot of the Priests, Joshua. 21.21. but it is evident that these were all one: for Jereboam's Shechem was also in Mount Ephraim, 1 King. 12.25. Neither do we find mention made of two Sechems in the Scripture: not far from this City was the Mountain that had two tops, Hebal and Garrizim, Deut. 11.30. from whence the blessings and curses were delivered: this is the same City which is called Sychar, John. 4. near unto which was Jacob's Well, Mercer. 4. Not far from Shechem was the Plain of Morch, (so called of More the possessor thereof, as the Plain of Mamre was named of the owner, Mercer. ) which the Septuag. translate the high Oak: the truth is, that it was bo • b a Plain and set with Oaks, Deut. 11.30. another word is used, Guerabah, which signifieth a Plain: there Jacob under an Oak buried the images which were in his house, Gen. 35. 4. He hid them under an Oak that was by Shechem: Joshua made a covenant with the people in this Shechem, and pitched a stone under an Oak, in witness thereof, Joshua 24.26. In this Plain was Abimelech made king by the men of Shechem, Iud. 9.6. Some think that in this Plain were situated the five Cities, Sodom, Gomorrhah, Adama, Seboim, Zoar, Lyranus. Tostat.

QUEST. X. Why it is added the Canaanites were in the land.

THe Canaanite was in the land. 1. These Canaanites were not they, which gave denomination to the whole Country and land of Canaan: but these were someone people of Canaan's posterity, which were especially called by that name, who inhabited in the West part of Canaan, by the Sea and the coast of Jordan, Num. 13.30. 2. This is expressed that the Canaanites dwelt in the land, not to show Abraham's right, because he came of Sem, to whose seed this Country appertained, which was usurped by the Caanites; for it appeareth not, thar Shem posterity ever inhabited this Country: and if it had been Abraham's right, God should have given him but his own: whereas it was God's love toward Abraham, that brought him to this Country, Deut. 4.37. and these people were cast out for their wickedness, Abraham's seed did not possess it for their righteousness, Deut. 9.6. Neither had they any right unto it, but of God's favor. 3. But this is added, to show that Abraham was a stranger in Canaan, to whom God gave not so much as the breadth of a foot, as Saint Stephen saith, Act. 7.5. that his faith hereby might be exercised, in believing God, who promised it to his seed, Iun. as also seeing Abraham was called to a land where the wicked dwelt, wherein he had no certain possession given him, the Lord would have him thereby to be put in mind of his celestial country, as the Apostle showeth, Heb. 11.16. Calvin.

QUEST. XI. How God appeared to Abraham.

Vers. 7. THe Lord appeared to Abraham. 1. God is not said before to have appeared to Abraham: and how he appeared, it is not expressed, whether in a dream, in vision, or face to face, that is, manifestly, not darkly, for these are the three ways whereby God appeareth, Num▪ 12.6.8. it is not like, that God shown himself by a dream, as Cajetan thinketh, for the Scripture useth to express that kind of apparition by name: as Matth. 1. The Angel of the Lord appeared to Joseph by dream: but after some other manner. 2. God promiseth to Abraham two unlikely things: that he should have seed, whereas his wife was barren, that his seed should have that land wherein the Canaanites yet dwelt, that was a mighty nation: that Abraham should wholly depend upon God. 3. And the Lord deferreth his promise, both that Abraham and his seed should be tried by affliction in Canaan and Egypt, that they might acknowledge God's free gift, and he stayeth till the wickedness of the Canaanites was come to the full, Genes. 15.16. 4. He buildeth an Altar to testify his thankfulness. Perer. not without God's warrant, for the Lord in that place appeared, Muscul. and Abraham doth testify his inward faith, by his outward profession. Calvin.

QUEST. XII. Why Abraham so oft removed.

Vers. 8. HE removed thence to a Mountain, &c. 1. He removed, because his building of Altars was offensive to the Inhabitants, and it was a wonder that he was not stoned of them for the same. Calvin. As also it pleased God hereby to try Abraham's faith, being tossed thus from post to pillar, and that thereby he might be a mean by his godly life and religion to call that people to repentance, Pererius. 2. He is said to pitch his tents, being ready as soldiers are, to remove their campe, Chrysost. 3. This Bethel was at this time called Luz, Gen. 28.19. It is called Bethel by way of anticipation, by that name which it had afterward: and it was removed from Hai, here named, by the space of a mile. This Hai was that City which Joshua destroyed, cap. 8. there was another City of the same name among the Ammonites, Ierem. 49.5. this Hai was three miles situate from Jericho, and as far from Elisha fountain near to Jericho, 2 King. 2. Perer. ex Andr. Mas. • Borchard. 4. This hill wherein Abraham built an Altar, was the same wherein Joshua also reared an Altar, in Mount Ebal, near to Hai, Ios. 8.30. this hill had two tops or heads, Hebal and Garizim, where was built a temple in disgrace of that at Jerusalem: and this is the hill which the Samaritan woman meaneth, John. 4. which hill is not near to Jericho and Gilgal, as Mercator collecteth out of Eusebius book de loc. Hebraic. translated by Jerome, but near to Shechem, and not near Gilgal, as the Septuag. read, which might deceive Euseb. but over against it, Pererius.

QUEST. XIII. Of Abraham's going down into Egypt.

Vers. 10. THen there came a famine in the land, therefore Abraham went down into Egypt, &c. 1. Abraham falleth into three great temptations at once. 1. He is pinched with famine. 2. In danger of his life among the Egyptians. 3. And his wives chastity put in great hazard. 2. Abraham goeth down into Egypt, constrained thereto by the famine, being not able to relieve himself in Canaan, where he possessed not one foot: he would not tempt God, to refuse the means which was offered. 3. For God is tempted two ways, when men are either addicted altogether to the means, as Thomas would not believe unless he saw: others tempted God, when they immediately depended upon his providence, rejecting the means, as Ahaz refused to have a sign given him, Isaiah 7. 4. God suffered Abraham to be thus tempted. 1. For the trial of his faith, Calvin. 2. That God's mercy might the better appear in his deliverance from so many dangers. 3. To be an example and comfort to posterity how to behave themselves in the like dangers. Pererius. 4. Vt lucem doctrinae & virtutis suae impertiret Aegyptiis; to impart unto the Egyptians the light of his doctrine and virtue, Chrys. 5. Abraham sinned not in going down to Egypt, as Ramban, Moses Gerundens. collecteth, because he forsook the land of Canaan, as though he could not have been provided for there: and therefore he thinketh that Abraham's posterity was afterward afflicted in Egypt: For 1. Abraham should rather have offended, if he had refused the means offered for his relief. 2. He had no commandment not to go into Egypt, as afterward Isaac had, chap. 26.23. he went but to sojourn there, as the text saith, in mind and in heart, his desire and affection was still to the promised Canaan, Musculus.

QUEST. XIV. The fear of Abraham concerning Sarai her beauty.

Vers. 11, 12. I Know thou art a fair woman, &c. they will kill me, and save thee alive, &c. 1. Sarai though stricken in years, retained her excellent favor and beauty still, either because in those days the vigor of the body so soon decayed not, or her not bearing of her children might be a means to preserve her strength and beauty, or God might give her that special gift, to exercise Abraham in that fear, Calvin. 2. And Abraham feareth what might happen to him in Egypt, rather than in Canaan, because the Canaanites were generally better coloured and fairer than the Egyptians, among whom Sarai, though not regarded in Canaan, might be desired in Egypt, Junius, Perer. 3. The Hebrews fondly imagine, that Abraham knew not his wife to be fair till now, having hitherto abstained from her company: but that is untrue: for what reason had Abraham so long to refrain in lawful marriage? neither if it were so, could it have been known, that Sarai was barren: therefore Abraham's words, I know, &c. must not be referred only to the next clause, that thou art fair, but to the whole sentence following, verse. 12. that the Egyptians when they see thee, &c. will kill me. 4. We may see what a dangerous thing beauty is in a woman not virtuously given, seeing even in Sarai so godly a matron, it put Abraham in such fear, Muscul. 5. Likewise in the Egyptians, is noted both their raging affection, that made no conscience of murder to enjoy their lust, and their blindness of judgment, that made less account of murder than adultery: for they would kill Abraham first, before they violate his wife. Perer.

QUEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister.

Vers. 13. SAy thou art my sister, &c. 1. Both their impudent mouths are to be stopped that altogether exclaim against this fact of Abraham, making him by his dissimulation as a bawd of his own wife. 2. Neither yet can this fact be altogether excused, as Augustine doth, Vxorem ta • uit non negavit; He denieth her not his wife, but concealeth her: Nihil mentitus erat, quia proquinqua erat sanguine▪ He lied not at all, because she was his kinswoman in blood, and so his sister, as Lot is called his brother: for in affirming her to be his sister, they inferred she was not his wife, and so the truth was not only concealed, but dissembled. 3. Wherefore as Calvin saith, Videtur aliquid mendacii admixtum, It seemeth that some untruth was sprinkled or mixed herein: for Sara is noted to have been for this her dissimulation reproved. Gen. 20.16.

QUEST. XVI. Whether Abraham did well in bringing Sarai into danger for her chastity.

THat my life may be preserved by thee. 1. Neither was this fact of Abraham so heinous as Origen seemeth to think, that Sara was exposita contaminationibus per convenientiam maritalem: was exposed to pollution by the connivence or sufferance of her husband, and therefore he runneth here to allegories. Jerome also calleth it foedam necessitatem, an unclean necessity.

2. Neither can this fact be altogether excused, seeing his wives chastity was thereby brought into danger. 1. Neither can Augustine's excuse suffice, Vxorem Deo credidit, ne polucretur, He committed his wife to God, that he should keep her from being polluted: for this had been to presume. 2. Nor Rupertus fully giveth satisfaction, Quam potuit periculi partem sustulit, caetera Deo commendavit: that he prevented part of the danger himself, in providing for his life, the rest he committed to God. For no man must do evil that good may come thereof. Abraham to save his life should not hazard her chastity. 3. Neither yet doth Cajetan sufficiently answer the matter, That without Sara her consent he knew she could not be coupled in marriage to any: for violence might have been offered to her, though she consented not. 4. Neither is it like that Abraham did thus by any instinct from God, as Pererius thinketh: no such thing being expressed.

3. Wherefore this proceeded of Abraham's infirmity rather, who should have committed the preservation of his life rather to the providence of God, than any such device of his own. Vatablus : and although Abraham's intent were good, to preserve his life in regard of God's promise made to his seed, yet he failed in the means: and though he had rather have died, than hazard his wives chastity, yet being wholly intent how to provide for his life he forgetteth all other things, and casteth what peril might come one way, and not another. Calvin.

QUEST. XVII. Of the taking of Sarai into Pharaoh's house.

Vers. 15. THe woman was taken into Pharaoh's house, 17. but the Lord plagued Pharaoh and his house. 1. It was an usual thing among the heathen Princes, (whose will stood for a law) to take with violence at their pleasure such women as they liked: so the Egyptians did steal away Isis, the daughter of Inachus, King of Argives, and carried her into Egypt. The Grecians carried away Europa, daughter of Agenor, out of Phenicia into Creta. Jason brought Medea from Colchis into Grecia: Paris did the like to Helena Menelaus wife: so doth Pharaoh here to Sarai. 2. Pharaoh was plagued some think with a flux of blood, some, in that the wombs of their women were shut up, as it is in the like story, Gen. 20. Josephus thinketh it was the plague: Philo a torment both of body and mind: it is most like it was such a plague as Pharaoh felt in himself. 3. His house also was smitten with the same plague: not only the Princes that commended Sarai her beauty, and so were accessory to this fact, as Chrysostom thinketh: but the whole house generally: who though they all were not agents in this matter, yet God, whose judgments, though secret, yet are always just, was able to find sufficient cause of punishment among them, Calvin.

QUEST. XVIII. How Pharaoh did know that Sara was Abraham's wife.

Vers. 18. WHat is this thing thou hast done unto me, &c. By this we see, that even among the heathen, adultery was counted an heinous sin, Et regi ipsi cavendum, and even to be shunned of the King, Ambr. lib. de Abrah. c. 2. 2. Pharaoh taketh it grievously, that he was thus deceived of a stranger, and if God had not protected Abraham, it might have cost him his life, Luther. 3. This was known to Pharaoh, not by the Egyptian Priests, whom Pharaoh should consult withal, as Josephus thinketh, though sometime it may please God, that such may guess at the truth, as Balaam did: but either it was made manifest by divine revelation, as the like was to Abimelech, Gen. 20. Chrysostom. or else by the confession of Sara, Oecolampad. after that Pharaoh being feared by these plagues, began to examine what might be the cause. 4. Pharaoh layeth all the fault upon Abraham, not considering, that God saw his unchaste thought, and his inhumanity towards strangers, Iun.

QUEST. XIX. How Sarah was preserved from Pharaoh's lust.

Vers. 19. BEhold thy wife, take her, &c. 1. Sarai was kept by God's providence from the violent lust of Pharaoh: as she was likewise preserved from Abimelech, Genes. 20. if God shown that mercy to Abraham again offending in the like, it cannot be otherwise thought, but he found that mercy with God before: and the preservation of Sarai the second time, showeth that she was not corrupted before, Calvin. 2. The cause hereof, was neither any moderate disposition in Pharaoh, nor yet because the use was among those Eastern Princes (as we read of the Kings of Persia) Est. 12.12. to prepare and purify with sweet oils and odors some while before such women as entered into the King. Hieron. But it is most like, that Pharaoh. was hindered by this sudden disease, that he could not accomplish his lust, Iun. and therein Chrysostom noteth the like miraculous deliverance of Sara from Pharaoh's raging lust, as of Daniel from the Lions. 3. The reason why here it is not expressed, in like manner▪ as Gen. 20. that Pharaoh came not near Sarai, Theodoret maketh to be this; because, Per id temporis Sarai paritura erat Isaach: about that time Sarai was to bear Isaach: and therefore it is expressed, Ne suspectum illud semen esset: lest he might be thought not of Abraham's seed. 4. Rupertus well noteth in this story of Abraham, a type and figure of those things that happened to his posterity. 1. As a famine brought Abraham into Egypt, so did it Jacob and his family. 2. As Abraham was afflicted by the taking away of his wife, so was his seed oppressed. 3. As Pharaoh was plagued for Abraham and Sarai, so Pharaoh and Egypt were punished with ten plagues because of the Israelites. 4. As Abraham was enriched by Pharaoh, so the Israelites received great gifts of the Egyptians, when they went out.

QUEST. XX. How long Abraham stayed in Egypt.

COncerning the time of Abraham's being in Egypt. 1: Neither is it true, as Eusebius citeth out of one Atrabanus, that he abode there twenty years: seeing Abraham had dwelt but ten years in Canaan, when Hagar was given him, and Ishmael borne, Gen. 16. 2. Neither was Abraham so long conversant in Egypt, and that by the leave of Pharaoh, as that he did teach them the liberal sciences, as Astrology, and such like, as Josephus thinketh, lib. 1. antiquit. But it is most like they learned it afterward by Jacob, that lived there seventeen years: or of Joseph, that was their governor 80. years. 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt, no not a year: for presently after that Pharaoh was plagued of God, he delivered Sarai, and sent away Abraham, giving him guides to see him safely conveyed.

QUEST. XXII. How the Kings of Egypt came to be called Pharaoh's.

Vers. 20. PHarao gave commandment, &c. 1. It appeareth, that the name of Pharaoh was common to all the Kings of Egypt, and no proper name: for the Kings of Egypt were so called above a thousand years from Abraham, till the destruction of the Temple: and they had orher proper names beside, as we read of Pharaoh Necho, 2 King. 23. of Pharaoh Ophra, Ierem. 44.30. 2. It is not like they were so called, as Vives thinketh, of Pharus an obscure Island, of the which there was no reason to name their Kings. 3. But rather as Josephus conjectureth of one of their first Kings, that was so called: as the Kings of Syria were called Antiochi, the Kings of Egypt after Alexander, Ptolemy: the Emperors of Rome, Caesar's and Augustine. 4. But whereas Josephus thinketh, that after Pharaoh Solomon's father in law, none of the Kings of Egypt were named Pharaoh's, it is a manifest error, for 400. years after Solomon, in Josiah time, mention is made of Pharaoh Necho, 2 King. 23.

4. Places of doctrine.

1. Doct. Of the free grace of election.

Vers. 1. THe Lord had said, get thee out of thy Country, &c. This calling of Abraham from among the Chaldeans, without any merit or desert in Abraham, who lay drowned in the dregs of superstition, is an argument of our free and gracious election in Christ, without respect of any worthiness in us; as the Apostle saith, We are saved by grace through faith, Ephes. 2.8. Calvin, Perer.

2. Doct. Vocation of the Gentiles.

CYrill also well noteth, Ex vocatione Abraha prasignata est vocatio Iudaeorum & Gentium, &c. By the vocation of Abraham, is signified the calling of the Jews and Gentiles, who was the father of the faithful and believers.

3. Doct. Canaanites in the Church.

Vers. 6. THe Canaanite was in the land, &c. As there were Canaanites in the promised land; so there are Canaanites in the Church, such as challenge to themselves the name and profession of the Church, being but Usurpers and Canaanites, whom God shall one day cast out, as Joshua did the Canaanites, Marloret.

4. Doct. Abraham's faith in Christ.

Vers. 8. HE built an Altar to the Lord, &c. Abraham knew well enough, that God was not pleased with the blood of beasts: his faith therefore directeth him to the blood of Christ, whose day Abraham saw and rejoiced, John. 8.56. Calvin.

5. Places of confutation.

1. Confut. Against the Jews: the Messiah shall not erect a temporal Kingdom.

Verse. 3. IN thee shall all the families of the earth be blessed, &c. The Messias then promised to Abraham shall not come to conquer the nations by the sword, or to erect a temporal Kingdom, as the Jews imagine; but he shall be the cause of their spiritual blessing, to deliver them from the wrath and curse of God, Luther.

2. Confut. Against Monks that pretend Abraham's example.

Vers. 4. SO Abraham departed, &c. The example of Abraham leaving his Country, is unfitly alleged by the Papists, as a ground of Monastical life. 1. Abraham had the express commandment of God so to do, but they can show no warrant out of God's word. 2. Abraham went from Idolaters, but Monks go unto Idolaters, and the profession of Idolatry. 3. Abraham went he knew not whither, but the Monks know very well whither they go, to ease, pleasure, riches, Muscul.

3. Confut. Against the invocation of Saints.

Vers. 8. HE built an Altar, and called upon the name, &c. This manner of invocation used by the fathers of the Old Testament, should be a pattern unto true worshippers of God under the new. They only invocated and called upon the name of God: we read not of any other of the holy men their predecessors, whom they made their advocates. Wherefore it is a superstitious and new doctrine, 〈◊〉 call upon any in prayer but the Lord.

4. Confut. Against naked ceremonies, without the spiritual substance.

FUrther, the building of the Altar was but the outward form and ceremony: the substance, was the invocation of the name of God. We learn, that ceremonies are but vain observations, if they be not referred to the spiritual worship. Wherefore hypocrites relying upon outward rites, do but worship God in vain. Calvin.

5. Confut. Against pilgrimage.

ABraham came into the land of Canaan. 1. Neither of an unstable mind, which maketh many to change Countries. 2. Nor of a thirsting desire to see strange fashions, and learn curious Art • , as Pythagoras, Empedocles, Plato, among the heathen travelled. 3. Nor yet of a covetous mind, to enrich himself, as Merchants use. 4. Not yet of a superstitious devotion, to visit the Sepulchers of holy men, and to go in pilgrimage to holy places, (which cause Pererius alloweth) for he came from Mesopotamia, where Paradise was, and by likelihood Adam, and Melchizedek, and other holy Patriarchs buried. 5. But he travelleth both to be delivered from the perilous society of Idolaters, where he lived, as also with a purpose to draw others to the knowledge of God.

6. Confut. Against them that measure religion by plenty.

Vers. 10. THen there came a famine in the land. Before Abraham came into Canaan, we read of no famine, as soon as he is entered a famine followed him. Wherefore it is a frivolous objection against the Gospel, if where it is professed, famine sometime be sent, and scarcity of things: for so in the time of Elias and Elisha, there happened famines, and in Saint Paul's time under Claudius: Luther. This was the foolish argument of the idolatrous women, who to justify their superstition thus alleged: When we burnt incense to the Queen of heaven, we had all things plenty, &c. Ierem. 44.17.

7. Confut. Hebrews come not of the Egyptians.

ABraham went down to Egypt. 1. Hence appeareth the error of Possidonius, Appion, with others, that think the Hebrews took first their original from the Egyptians. 2. They also are here confuted, who think that Egypt before Homers time, was a navigable Sea, or fennie ground, not habitable, which in continuance of time was gained from the water. Herodotus calleth it accessionem terra, & fluminis donum, an addition to the land, and a gift of the flood: for we see that Egypt was an habitable Country in Abraham's time, nine hundred years before Homer: who lived (as most hold) an hundred year after the Trojane war, which fell out about the same time that Heli was Judge in Israel: so that Homer flourished under Solomon ; nine hundred years and more from Abraham: from the 75. year of Abraham's age, to the going of the Israelites out of Egypt, are four hundred and thirty: from thence to the building of the Temple under Solomon, four hundred eighty. 3. As those that do make the land of Egypt too young, so Josephus maketh it too ancient, that affirmeth that there were Kings in Egypt for the space of 1300. years and more, before Solomon, whereas from the flood until Solomon, there are not accounted above 1335. years in all: and it is not like, that within 35. years after the flood, Egypt could be inhabited, much less have a King.

6. Moral observations.

1. Moral Observ. To forsake all, and follow Christ.

Vers. 1. GEt thee out of thy Country, &c. By the example of Abraham, that left his Country and kindred to obey the calling of God, we learn to forsake father and mother, and whatsoever else we have in the world to follow Christ: for our Savior saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.37. Marlor.

2. Moral Observ. A good name the gift of God.

Vers. 2. I Will make thy name great, &c. As men ought not ambitiously to hunt after the praise of men, as the Pharisees did, Matth. 6. so we ought not to neglect a good name in the world: we see here it is the blessing of God, and promised to Abraham, Perer. The Apostle also saith, Procure things 〈◊〉 in the sight of all men, Rom. 12.17.

3. Moral Observ. Good men have their enemies.

Vers. 3. I Will curse them that curse thee, &c. Abraham though a just and upright man, yet he should find evil willers in the world, such as would curse and not bless him: so we learn, that good men, though they give no just occasion of offense, shall not want their enemies: Vatabl. As our Savior Christ full of all goodness, found many enemies in the world, and few friends.

4. Moral Observ. Many blessed for good men's sakes.

I Will bless them that bless thee, &c. We see that many are blessed for good men's sakes, and Laban fared well for Jacob. Egypt blessed for Joseph's sake. Philo concludeth well, Oremus igitur ut tanquam columna in domo, &c. vir justus permaneat ac calamitatum remedium : Let us pray that as the pillar in the house, a good man may continue, to be a remedy against calamity.

5. Moral. Observ. The obedience and love of wives toward their husbands.

Vers. 5. ABraham took Sarai his wife, &c. Chrysostom noteth in Sarai her great obedience, qua taut a facilitate cum viro peregrinaretur, which so readily travelled and took pains to go with her husband: hom. 32. in Genes. Ambrose setteth forth her love, qua contenta periclitari pudere potius, quam virum salute: which did choose rather to hazard her chastity, than her husband his life and safety. And Saint Peter setteth forth Sarai, an example of loving obedience to all wives, 1 Pet. 3.

6. Moral Observ. God comforteth his children in their affliction.

Verse. 7. THe Lord appeared to Abraham: God leaveth not Abraham comfortless in the midst of his afflictions: but he doth refresh him, both by appearing to him, and renewing his promises concerning Canaan: so the Lord doth visit his children in mercy, both by the secret inspiration of his spirit, and by the inward revelation of the joys to come: as Saint Paul expresseth both, Rom. 8. the first, verse. 15. We have received the spirit of adoption, whereby we cry Abba, father: the second, verse. 18. I account that the afflictions of this life are not worthy the joy which shall be revealed.

7. Moral Observ. Murder followeth unlawful lust.

Vers. 12. THey will kill me, &c. Such is the force of unlawful lust and desire, that they will not spare to kill, to fulfill their mind and pleasures: as David did Uriah to enjoy his wife, Ahab, Naboth for his Vineyard, Musculus.

8. Moral Obser. Of flattering Courtiers.

Vers. 15. THe Princes of Pharaoh saw her and commended her: We see the property of flattering Courtiers, that seek to please the Princes humor, and to feed his fancy, and devise how to serve his delight, Calvin. As the Wise man saith, Of a prince that hearkeneth to lies, all his servants are wicked, Pro. 29.12. so here as Pharaoh gave his mind to lust and concupiscence, his servants were likewise addicted.

9. Moral Observ. The great care the Lord hath over the righteous.

Vers. 17. THe Lord plagued Pharaoh: We see what great care God hath of his children: he for Abraham's sake punished the King: as it is said in the Psalms, He rebuked Kings for their sakes: so here we see verified that saying, Psal. 34.30. Many are the tribulations of the righteous, but the Lord delivereth them out of all: Wherefore happy are they which trust in the Lord: he will never fail such.

10. Moral Observ. God the revenger of wedlock-breakers.

BEcause of Sarai Abraham's wife: Thus it is evident, that God is the revenger of all wedlock-breakers: for he will maintain his own ordinance: Ambrose saith excellently, Nemo alienum affectit •• rum, &c. let no man affect another's bed, nor be enticed thereunto, inscitia, vel stultitia mariti, vel longi • e absentia: by the ignorance, simplicity, or absence of the husband: adest praesul conjugii Deus, vicem absentis muriti tuetur, observat excubias; God the Patron of marriage is present, he supplieth the room of the husband being absent, he keepeth watch, &c. so the Apostle also saith: whoremongers and adulterers God will judge, &c. Heb. 13.4.

CHAP. XIII.

1. The Method and Contents.

T Here are three parts of this Chapter. 1. The blessing of God upon Abraham after his departure from Egypt, verse. 1. to verse. 7. 2. The departure of Lot from Abraham with the cause thereof, verse. 7 to verse. 12. 3. The renewing of God's promise to Abraham, after that Lot was departed, verse. 14. to the end.

In the first part these things are more particularly rehea • sed. 1. Abraham's return out of Egypt, verse. 1. 2. His wealth, verse. 2. 3. His thankfulness to God, verse. 3.4. 4. The reward of thankfulness, Lot is also made rich for Abraham's sake, verse. 5. They both in wealth so increased, that the land was not sufficient for them, 6.

In the second is set forth. 1. The dissention between Abraham and Lots servants, verse. 7. Abraham's reconciliation in friendly admonition, verse. 8. and oblation of choice to Lot, verse. 9. Lets election of his place, verse. 10. his discession or departure, verse. 11. a description of the Country where Lot dwelt, by the quality of the ground, pleasant and fruitful, verse. 10. of the people, they were wicked, verse. 13.

In the third part these things are contained. 1. The place of Abraham's dwelling when Lot was departed, v. 12. 2. The renewing of the promise, both for the possession of that Country, with the ratifying thereof, Abraham is bid to lift up his eyes, ver. 14. walk through the Country, and so as it were to take seisin thereof, verse. 17. as also concerning the multiplying of his seed, verse. 6. 3. Abraham's thankfulness, in building an Altar unto God, verse. 18.

2. The divers readings or translations.

v. 1. Toward the desert. S. south: cat. see before c. 12. v. 9.

v. 3. 〈 in non-Latin alphabet 〉 , agge S. Hai. cat. hagu • i. heb.

v. 8. Let there be no fight. 〈 in non-Latin alphabet 〉 , S. contention or strife: cat. meribah. strife.

v. 9. If thou wilt go to the North, I unto the South. C. If thou wilt go to the left hand, I to the right. cat.

v. 10. As God's paradise, S.H. as the garden of God's cat. ghan.

v. 11. Seger. S.H. S • ger. C. Soar. B. Zoa • . G. Tzoar Ts • guar.

v. 12. In the land of the borders. S. in the towns about Iardane. H. in the Cities of the Plain: cat. cichor: a Plain.

v. 13. The men of Sodom were wicked in their riches, and very lewd in their bodies. C. were evil and sinners against God. caet.

v. 17. Thy seed forever. S. thy seed. cat.

v. 18. Oak of Mambre, S. Plain of Mambre. cat. see cap. 12. v. 6. and qu. 9.

The Theological explication of doubts.

QUEST. I. How and wherefore Abraham was rich.

Vers. 2. ABraham was very rich, &c. 1. Abraham became rich, partly by the goods left him by his father, partly by the gift of Pharaoh, cap. 12.16. 2. Thus God's promise began to be performed, chap. 12.2. I will bless thee. yea Lot also is blessed with riches for Abraham's sake, as the Lord promised, I will bless them that bless thee, Iun. 3. Thus temporal blessings more abounded under the Law, when as yet the rich blessings of heavenly things in Christ were not manifestly revealed. 4. This returning of Abraham rich out of Egypt, was a type and figure of the rich estate of the Israelites at their return out of Egypt, Mercer.

QUEST. II. The cause of contention between Abraham and Lots servants.

Vers. 7. THere was debate, &c. 1. This debate falleth out, that it might be as a bridle to Abraham, not to set his mind too much upon his wealth and prosperity, Calvin. 2. The cause of their falling out, Philo thinketh to be the insolency of Lots servants, that were borne out by their master: the Latin text readeth as though Abraham and Lots flocks were all one and kept together; between the shepherd of the flocks of Abraham and Lot, but in the Hebrew the word is repeated; between the shepherds of Abraham and the shepherd of Lot: Neither was the cause, as the Hebrews imagine, for that Abraham's servants being more righteous, reproved Lots servants for feeding the corn fields, and invading other men's grounds. It is like therefore they contended for want of pasture, because the land was not sufficient for them both, verse. 6, Oecolamp. Junius: as also for their watering places, which in that dry Country were very scant: so we read that Isaac's servants and the Philistines contended about the We •• which they digged, Genes. 26. Perer. 3. It is added, the Canaanite was in the land, not for that Abraham feared, lest if their flocks kept together, their wealth should appear the more, or for that Abraham should be forced to make them Umpires and Arbitrators of this contention: but to show, that by reason that the Canaanites possessed the better grounds, Abraham and Lot were driven to a strait for their cattle: as also it is a reason that moved Abraham to break off strife, lest it might have been an offense to the heathen.

QUEST. III. How Abraham giveth Lot his choice.

Vers. 9. IF thou wilt take the left hand, &c. 1. Abraham being the elder and more worthy person, departeth from his right for peace sake, and offereth the choice to Lot, Muscul. from whence as Rupertus thinketh, this custom did grow, that in parting of inheritance, major dividat, minor eligat, the elder should divide, the younger choose. 2. For the left hand the Chaldee readeth the North: for it should seem, that Abraham having pitched his tents toward the East, had the North on his left hand, the South on the right. 3. And the meaning also may be this, that they would not go far asunder, but be still helpful one to another, as the right hand to the left, Perer.

QUEST. IV. Of the situation of Sodom and Gomorrhah.

Vers. 10. LOt lift up his eyes and saw all the Plain, &c. 1. He could not see all the Plain of Jordan at once, but that part of it, where the pentapolis, i. those five Cities stood. 2. Sodom and Gomorrhah are named as the principal, because they exceeded in all iniquity, whereas there are five Cities in all: their Country was pleasant before they were destroyed, by reason of the overflowing of the sweet waters of Jordan: at this time when Moses did write, it was inhabitable by reason of the pestilent and stinking smell: but at Lots first coming this her, which was twenty years before the destruction, it was a fruitful Country. 3. Like unto the Paradise wherein Adam was created, which though never any mortal man saw, but Adam and Eve, yet it might appear, what it was by Moses description. This pleasant Vallie then was watered with Jordan as Paradise with Euphrates, and Egypt with Nile: though Egypt were watered with much more labor, Deut. 11.10. 4. The words are not so to be read, as though it were like that part of Egypt, as one goeth to Zoar, for there were many more Towns and Cities, situate between Egypt and Zoar, at this time called Bela, Gen. • 4.2. which is one of the five Cities, as Vatablus readeth, and Lyranus: but rather this is the right construction: to join the last clause, as one goeth to Zoar, to the first part of the sentence, so that the sense is this▪ that that part of the Plain as one goeth to Zoar, as more fruitful than the rest, was like to Paradise and Egypt: sic Muscul. Iun. Mercer. Per.

QUEST. V. Of the River Jordan, the beginning and end thereof.

IOrdan. 1. This flood taking beginning from the Mountain Libanus, ariseth out of two fountains, called Dan and Jor, which joined together, make the name Jordan. 2. Pliny and Solinus derive Jordan from the fountain Paneas, but Joseph fetcheth it further off, from a round fountain or spring head, called Phiale: from whence it runneth under the ground to the fountain Paneas, and that Philip ▪ Tetrach of Trachonitis, found it by this experiment, by casting into the spring Phiale, certain light stuff, which came out again in the other spring head, Paneas. 3. This River Jordan after it hath run some fifteen mile, falleth into the Lake or Fenne Samechonitis, which is the same that is called the waters of Mero • , where Joshua encountered with King Iaban and his fellows, Joshua. 11.7. then passing along by Chorazin and Capernaum, it falleth into the Lake Genezereth: and so having continued a current of an hundred miles in length, it falleth into the dead or salt Sea. 4. After Jordan is entered into this Lake, it loseth the sweetness of the waters, being mixed with the salt Sea, and loseth also the name Jordan: so that they seem to be in a great error, that affirm Jordan to run into the ground, before it come at this dead Sea, called the Lake Asphaltitis, or of brimstone: for the Scripture testifieth the contrary, Joshua. 3.16. where the neither waters of Jordan are said to run into the salt Sea. 5. It may be that before Sodom and Gomorrhah were destroyed, when there was no salt Lake, but a Plain, Jordan had some other current: but now it is swallowed up of that Lake, and hath no issue forth again, but passeth by a gulf into the earth. 6. This Jordan is the noblest of all Rivers, because of that miracle in the passing over of the Israelites: the parting of the waters again by the Prophets Elias and Elisha, the healing of Na • man's leprosy: the baptism of our blessed Savior: ex Perer.

QUEST. VI. Of Lots departure from Abraham.

Vers. 11. THen Lot chose unto him all the Plain, &c. 1. As Abraham's humility appeareth in offering Lot his choice; so in Lot appeareth some want of duty, in that he would choose first, Calvin. 2. He maketh an inconsiderate choice, preferring the goodness of the ground, before the badness of the people: and afterward Lot did smart for his choice, being carried away captive. 3. Thus God turneth this division and separation of Abraham and Lot to good. 1. That hereby Lot by his good example and admonitions might preach to the Sodomites. 2. That Abraham might have occasion to show his valor in redeeming Lot from his enemies. 3. That hereby might be signified, the separation of Abraham's posterity in the Israelites, and of Lots in the Moabites and Ammonites. 4. That Lot might see by experience, the difference between dwelling with good men and evil. 5. Lot though he lived among the evil, consented not to their sins, as some of the Hebrews think, but was grieved with their unjust conversation, as Saint Peter saith, 2 Epist. 2.7. Therefore the Hebrews are injurious to Lot, to think that of purpose he chose to dwell among the Sodomites, because they were evil, and like to himself: for Lot was ignorant of the manners of that place, as it seemeth Abraham also was, by his prayer which he made for Sodom, supposing that there were many righteous there: only here was Lots oversight, that he made choice of the Country by his eye, not enquiring after the Inhabitants; ex Mercer.

QUEST. VII. Whether Lot went from Abraham from the East, or toward the East.

Vers. 11. HE took his journey from the East: Thus most translators do read, and hereof ariseth a great question, how Lot is said to go from the East, when indeed he went toward the East: for Bethel, where Abraham now was, from whom Lot departed, is West-ward in respect of Sodom, whither Lot went. 1. R. Sel. is deceived, who thinketh that Lot indeed went toward the West, for Sodom is situated Eastward in respect of Bethel, as the Maps do show. 2. Neither did Lot depart from Abraham before he went down to Egypt, as some think, when Abraham pitched his tents in a Mountain Eastward from Bethel, Gen. 12.8. for Lot came up with Abraham out of Egypt, Gen. 13.1. 3. Neither yet with Oukelos whom Fagius followeth: it is a proper reading to say Lot departed from Abraham first, as the Chaldee Paraphrast interpreteth. 4. Nor yet need we with some Hebrews to fly unto Allegories, that Lot departed from the East, that is from the place of light, unto a place of corruption and unhappiness, to his own destruction. 5. Therefore the true reading is, that Abraham went not from the East, but toward the East: for so the word here used, Micchedem, is taken, Gen. 2.8. God planted a Garden, Michedem, toward the East, not from the East, Iun. Mercer.

QUEST. VIII. Of the sin and wickedness of Sodom.

Vers. 13. THe men of Sodom were exceeding wicked against the Lord. 1. Some read, before the Lord, as the Sept. and Chaldee Paraphrast: whereby Tostatus thinketh, that their unnatural sin (which still retaineth the name of Sodom, is signified) which is one of the three crying sins: murder is one, as the blood of Abel is said to cry out of the earth: oppression is another, Exod. 2. the cry of the Israelites came up before the Lord: and the uncleanness of Sodom is the third, Gen. 18.21. Some think, that they sinned against their conscience, and so in the sight of God: Pererius, that the greatness of their sin is thereby expressed: as the Hebrews use to add the name of God, as a note of excellency, as they say the Cedars of God, or the Mountains of God, for great and high Cedars or Mountains: but by this phrase is expressed their impudency and obstinacy, that sinned without any fear of God or man: as appeareth Gen. 19. when they furiously beset Lots house, to obtain their filthy pleasure: so cap. 6.11. the earth was said to be corrupt before God, Iun. 2. Josephus writing of the sins of Sodom, saith, they were In homines contumeliosi, erga Deum impii, contumelious toward men, and impious toward God. So the Prophet Ezekiel saith, The sins of Sodom were pride, fullness of bread, abundance of idleness, they stretched not the hand to the poor: and among other sins, that sin against nature did reign amongst them: which Saint Paul showeth to have been familiar among the heathen, Rom. 1.27. The men burned in their lust one toward another: yea the Philosophers and wise men among the heathen were Patrons of this sin, as Cicero complaineth of Plato. Further, this pollution of their bodies, showeth they were corrupt also in their religion, and given to Idolatry, as Saint Paul showeth one to be the consequent of the other, Rom. 1.26.

QUEST. IX. Whether Abraham saw all the land of Canaan.

Vers. 14. LIft up thine eyes, &c. 1. Abraham neither could see the whole land of Canaan at once, that was promised him: 2. Neither was it shown unto him in vision, as Occolampad. 3. Neither was an image or idea of the Country represented unto him: as Pererius thinketh, the like was exhibited to Moses, Deut. 34. and Matth. 4. to our Savior Christ, which were nothing else but to turn a true story into an imagined fantasie: and to make this more probable, he brought in a forged tale, out of a forged Author, the Dialogues that go under Gregory his name, how Benedict saw the soul of Germanus enclosed in a fiery spear: which represented the world: it seemeth strange, that so learned and judicious a man, would foist in such frierly tales, among other necessary matter. 4. But Augustine's solution is here sufficient: that God doth not only promise Abraham so much as he seeth, but that also which he is bid to walk thorough, verse. 17. so they must be put both together: Abraham might from some high place, as out of Mount Ebal or Garizim, as Tostatus thinketh, see a great part of the Country, Muscul. and the rest he walked thorough, Junius.

QUEST. X. How the land of Canaan was given to Abraham.

Vers. 15. I Will give unto thee. Yet Abraham had not so much as the breadth of a foot. Chrysostom showeth well how this may be: Multa in altis dicuntur, in aliis implentur: in the Scriptures many things are said of some, and fulfilled in others : as Noah saith of Canaan, that he should be a servant to his brethren, which was not fulfilled in him, but in his posterity, the Gibeonites; so Jacob saith concerning Levi, I will divide him in Jacob, &c. which came to pass in the Levites, which were of his seed: so that which is here promised to Abraham, was accomplished in his posterity.

QUEST. XI. How the Israelites were said to be in number as the dust of the earth.

Vers. 16. I Will make thy seed as the dust, &c. 1. Hereby is signified the great increase both of Abraham's carnal and spiritual kindred, that should be in number as the dust of the earth. 2. Some of the Hebrews, as Rabbi Solomon taketh this to be spoken of the reprobate, which are compared to the dust, because they are not had in any remembrance or number before God: True it is, that the elect are numbered with God, and he knoweth also the numbers of the wicked, but regardeth them not. Like as he that buildeth an house, numbereth not the stones that go to the building, yet the principal parts and divisions in the house, he keepeth an account of: yet this is not the meaning here. 3. But it is an hyperbolical speech, which is often used in Scripture, whereby it signified, not indeed that they should be in number as the dust, for all the people in the earth put together, cannot compare with the dust in number: but they should be a very great people: not compared with others, for so many people were greater than they, Deut. 7.1. but considered in themselves,

QUEST. XII. Of the divers reading of this word gnolam ever in Scripture.

Vers. 15. TO thy seed forever. 1. This word in the Hebrew, gnolam, which the Septuagint translateth by the word ha • on, ever: doth not always in Scripture signify an everlasting time without end: as Exod. 15.18. The Lord shall reign forever and ever. The first word is gnolam, the other gued, this latter signifieth true eternity, as the Lord is said to dwell in eternity, Isaiah 57.15. the other seemeth to imply the age of this world: the Lord shall reign then forever during this world and the next: thus the Greek 〈 in non-Latin alphabet 〉 , is taken by foreign writers. Aristotle defineth it to be, periodus durationis cujusque rei, the period or time of continuance of anything, lib. 1. de coelo. So Horace useth the word aeternum, Serviet aeternum, qui parvo nesciatuti. He shall ever be a slave or servant, that cannot tell how to make much of a little, as he is alleged by Augustine.

2. Yet Jerome's observations do not always hold, that gnolam is with van, signifieth eternity, without van, the year of the Jubile: for Deut. 15.17. gnolam is with van: and yet it betokeneth the Jubile: he shall be thy servant forever.

3; Wherefore this word is diversely taken in Scripture, beside that it signifieth an everlasting time without end. 1. It is used for the duration or continuance of the world, as the Rain-bow was a sign of God's everlasting covenant, that is, so long as the world continueth. 2. It signifieth the whole time of a man's life, Psal. 89.1. I will sing the mercies of the Lord forever, that is, as long as I live. So Anna promised that Samuel should abide before the Lord forever, 1 Sam. 1.22. 3. It signifieth a long indefinite time, though not infinite without end, as Gen. 6.4. which of old time were men of renown. 4. It was used to signify the year of Jubile, which was the space of fifty years. 5. That is called eternal, whose time is not prefixed with man, though it be with God: as circumcision is called an everlasting covenant, because it was not to be altered by man. 6. Some thing is called eternal, not in respect of it self, but that which it signifieth: as some think the land of Canaan is called an everlasting possession, Gen. 17.8. because it was a figure of the celestial Canaan, Pererius.

QUEST. XIII. How the land Canaan was given forever to Abraham and his seed.

NOw in that the Lord saith, The land which thou seest, I will give to thee and thy seed forever: These words are taken by some literally, by others spiritually, by others partly literally, partly spiritually.

1. Augustine thinketh, that it may be understood simply, because the Jews dwelt in some Cities of Canaan still, though they were expulsed Jerusalem: but though it were so, yet the Jews were not Lord's, or possessors of all that land: and howsoever it was in Augustine's time, that Country is not possessed of them now: and indeed long before Augustine's time, the Jews were expelled by Adrian the Emperor.

2. Some do take these words literally; but with a condition, that the land of Canaan should be so long their possession, as they walked in obedience before God, as Deut. 4.25. If ye corrupt yourselves, &c. ye shall perish from the land. Iun. Mercer. Cajetan to this purpose hath a good conceit, as if the Lord should say, quamdiu erit semen tuum, &c. as long as they shall be thy seed, I will give them this land: therefore when they began to degenerate from Abraham, and were not his right children, God was no longer tied to his promise.

3. Some further, that like best of the literal sense, do by ever understand a long continuance of time: for so the Israelites, the seed of Abraham possessed Canaan 1640. years, Perer. But this doth not fully satisfy: that the space of less than two thousand years should be counted an everlasting time.

4. Others by ever, do take all the time of the law till the Messiah come, that should renew the world by his coming: as Samuel saith, that God would have established Saul's Kingdom forever, 1 Sam. 13.13. Musculus, Oecolampad. This sense may very well stand concerning the ceremonies, that were to give place unto Christ's doctrine, but the possession of Canaan, if the Jews had believed, should have been no impediment to Christ's Kingdom.

5. Some do understand here the spiritual seed of Abraham, and the spiritual or celestial Canaan, which the faithful shall possess forever: but this were to turn an history into an allegory.

6. They which interpret these words partly spiritually, partly literally, some take the land of Canaan for that Country which was shown Abraham, but by the seed they would have understood the faithful, the spiritual kindred of Abraham: and so Augustine saith, that the Christians inhabited that Country after the Jews; but the Christians inhabit it not now, for Saracens and Turks have subdued it, therefore it was not their possession forever.

7. Others understand, the land promised spiritually, but the seed literally for Christ, who was truly descended of Abraham, Matth. 1.1. and so Saint Paul by seed insinuateth Christ, Galat. 3.16. so unto Christ & his members the promise of the heavenly Canaan belongeth, Junius. This sense is confirmed by the Prophet Ezekiel, 37-24. David my servant shall be King over them, &c. & they shall dwell in the land that I have given unto Jacob my servant, where your fathers have dwelt, and they shall dwell therein, they and their sons, and their sons sons forever. Saint Paul also by seed understandeth Christ, Gal. 3.16. Thus we see that not only the land of Canaan, but the whole earth is inhabited by the Christians, the spiritual seed of Christ their David and King: and to them appertain the promises of the celestial Canaan, whereof the terrestrial was a type and figure, Mercer. This sense together with the second before alleged, of the hypothetical, that is, conditional promises, seem to be most fit and proper, and before the rest to be preferred.

QUEST. XIV. Whether Abraham walked thorough the land as the Lord bid him.

Vers. 18. THen Abraham removed his tent, and came and dwelt in the Plain of Mamre: Abraham did not presently, as some Hebrews think, go over all the land of Canaan, neither is it like as Tostatus collecteth, because Abraham dwelt in this Plain, that he did not walk thorough the land, as the Lord bid him, verse. 17. and therefore he saith it is not imperium, but motivum ad gaudium, it was no commandment, but a motive to Abraham to his farther joy, &c. for Abraham had walked thorough a good part already, and no doubt did also take a view of the rest to his farther comfort, as time and opportunity served. Calvin. Musculus. Mercer. it is not like he would neglect anything, that might either increase his joy, or confirm his faith. 2. This Plain of Mamre near Hebron was not out of that Country, called Canaan, as Cajetan thinketh: for Hebron was in Canaan, Genes. 23.2. and this abode of Abraham in Hebron, is that dwelling of Abraham in the land of Canaan mentioned, verse. 12. 3. This Plain or Valley, in Hebrew Eelou, which signifieth an Oak, as the Septuagint translate, was beset and planted with Oaks and other trees, Genes. 18.8. 4. It was called of Mamre the Amorite, either the planter of the trees, or possessor of the ground, who had two other brothers, Eschol, and Aner, confederate with Abraham, Genes. 14.13.24.

QUEST. XV. Of the situation, antiquity, and name of Hebron.

COncerning Hebron, three things briefly shall be declared. 1. The description and situation of it. 2. The antiquity. 3. Of the name.

1. Hebron was situate in the land of Canaan: there was the habitation of Abraham, and there first reigned David: two famous monuments this City had, the tree that Abraham entertained the Angels under, Gen. 18.8. for the tree, Josephus saith it was a Turpentine tree; Terebinthus thought to have continued from the beginning of the world till his time: Jerome saith it was an Oak that lasted till Constantine's reign; Borchardus saith it was Vlmus, an Elm tree, which was to be seen till his time, who lived some 300. year since: yet not the same tree, but another, which did spring out of the root of the old, and that is most like: there also is the double cave, which Abraham bought for burial: where Josephus saith in his time were to be seen Abraham and the other Patriarchs monuments of marble: Borchardus saith in his time there was built a Church. Jerome that Abraham's Mansoleum or tomb remained there till his time: ex Perer.

Borchard maketh mention of two other monuments in Hebron: of a certain cave not far off in a rock, where it is said that Adam and Eve continued 100. years mourning for their son Abel: as also of a certain field, that hath soft red earth, pliable like wax, whereout they say Adam was made: but these are but conjectures of no certainty.

And so is also that of Jerome, that Adam was buried in Hebron; because the Latin text readeth thus, Joshua. 14.85. Ibi Adam maximus inter Enacim situs est: There Adam the greatest of the Anakims is placed, which words are otherwise in the Hebrew: He, that is Arba, was a great man among the Anakims: Adam is not here a name proper, but appellative: and Adam by the most of the ancient Writers is held to have been buried not in Hebron, but in Mount Calvarie, as Origen, Cyprian, Athanasius, Ambrose, with others.

2. For the antiqrity of Hebron. 1. It cannot be so old as some think, that it was the first City which was built in the world by Adam, and there Noah to have been borne: John. Annius: for Enoch built by Cain, is the first City named in Scripture. 2. Neither is it so ancient as some Hebrews conjecture, to have been built by Cham, as Rabbi Solomon: or within 90. years after the flood: as Josephus, who maketh it 2300. years elder than his time: for the tower and City of Babel, which were built somewhat above 100. year after the flood, are thought to be the first after the flood. 3. And whether Hebron be more ancient than Memphis is uncertain, as Josephus saith it was: but it is evident that it was built seven years before Zoan in Egypt, Num. 13.23. which is not Memphis, but Tanis in Egypt, as both the Chaldee. and Greek Interpreters read in that place.

3. This Hebron was first called the City of Arba, Genes. 23.2. Joshua 14.15. Arbe signifieth four: it was not so named either because the four Patriarchs, Adam, Abraham, Isaach, Jacob, and the four Matrons, Eva, Sara, Rebecca, Lea, were there buried: as the Hebrews think: for whether Adam and Eva were there buried, is uncertain: nor yet because it was tetrapolis, a City consisting of four parts, John. Annius: but it was so called of Arba the father or founder of the great Anakims, Joshua 14.15.

It was afterward called Chebron, not of Chebron the son of Marescah, the son of Caleb, mentioned 1 Chro. 2.42. as Jerome and Musculus think; for it had that name long before that Chebron was borne: but I rather approve Origen's conjecture; who alludeth to the signification of the word, which betokeneth a conjunction or joining together of the root chabar: because there saith he, conjugia patrum, & reliquia jacent, the bodies of those married couples, Abraham with Sara, Isaach with Rebecca, Jacob with Lea, are there buried.

4. Places of Doctrine.

1. Doct. Faith is of things not seen, but hoped for.

Vers. 15. ALL the land which thou seest, &c. Here that saying of the Apostle is verified; faith is the evidence of things which are not seen, Heb. 11.1. for Abraham had not yet the breadth of a foot in all this Country which is promised him, but by faith he seeth far off, and believeth it should be given to his seed.

2. Doct. God alloweth of no will-worship.

Vers. 18. IN that Abraham built an Altar; he did it not of himself, but as he was directed by God: whereby we are taught, that nothing should be brought into the worship of God without his warrant, Calvin: all such worship is called by the Apostle, 〈 in non-Latin alphabet 〉 , will-worship.

5. Places of confutation.

1. Confut. Riches not to be cast away.

Vers. 2. ABraham was very rich in cattle, silver, and gold, &c. Hence appeareth the superstition of Monks and Friers, that think that perfection consisteth in poverty, riches are not then to be cast away, Abraham enjoyed them: rich men may please God in their rich estate, so they set not their heart upon their wealth: Augustine well showeth it in that parable, Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est: poor Lazarus was received into rich Abraham's bosom ; both rich and poor then, if they be faithful may enter into heaven, Calvin.

2. Confut. The vulgar Latin text not of Jerome's translation.

Vers. 13. WHereas the Septuagint translate, exceeding sinners in the sight of God. Jerome findeth fault with that translation: and saith, it is superfluously added, for the Sodomites were sinners also before men: But whereas the Latin text to the same sense, readeth, coram Domino, before the Lord: hence it is evident, that it is not Jerome's translation, though it commonly bear his name: for it is not like he would reprove his own work.

6. Place of Moral observation.

1. Observ. That riches be no let unto our vacation.

Vers. 2. ABraham was very rich, and yet his riches were no impediment to him; let rich men learn by his example, that they be not entangled and hindered by their riches from going forward in their vocation, Calvin: and as the Apostle saith, that they be not high minded, nor trust in uncertain riche • , &c. 1 Timoth. 6.17. that they be rich in good works, as Abraham was.

2. Observ. The inconvenience of riches.

Vers. 6. ABraham and Loe, before their riches did so mightily increase, were inseparable companion • : but being grown now to be rich, they can no longer dwell together: so they whom neither poverty, nor want, not weary journeys, nor strange Countries could part, riches and prosperity divide: if 〈◊〉 these holy men riches brought forth this inconvenience, how much harder is it for rich men to keep the • within bounds? Mer. Musculus. for as the Apostle saith, They that be rich, fall into temptation and snares, 1 Timoth. 6.9.

3. Observ. Of humility towards our inferiors.

Vers. 7. THen Abraham said to Lo • , &c. Chrysostom well noteth here, Cogita quemadmodum 〈◊〉 j • niori cesser •• , patrum 〈◊〉 , &c. C • nsider how the elder giveth place to the younger, the 〈◊〉 to the nephew, he that had received great grace of God, to him that yet had shown no proof of his virtue. We learn hereby, not only to honor our superiors but to be humble toward our inferiors, as the Apostle saith, In giving of honor go one before another, make yourselves equal to them of the lower sort, Rom. 12.10, 16.

4. Observ. God's patience in suffering the wicked.

Vers. 13. THe men of Sodom were wicked. &c. God sometime beareth with the wicked, yea, and suffereth them to enjoy temporal blessings: as here the Sodomites inhabited the most fruitful Valleys: but they, as the Apostle saith, 〈◊〉 the riches of his bountifulness, &c. not knowing that the bounty of God leadeth them to repentance, Rom. 2.4. Ca •••• .

5. Observ. God will not show himself where dissension is.

Vers. 14. THen the Lord said to Abraham, &c. When Lot was now departed, and the occasion of dissension cut off, then the Lord appeared to Abraham: so that God will not show himself, nor the spirit of peace there dwell, where is contention. Perer. As Saint Peter showeth, that by dissension prayers are interrupted, 1 Pet. 3.7.

6. Observ. It is dangerous to love preeminence.

Vers. 15. ALL the land which thou seest. Chrysostom noteth, quantum malum si • • mar • 〈◊〉 what an hurtful thing it is to love to have preeminence: because Lot, that took upon him to choose first, and as he thought, the best ground, yet gained nothing by it: for not long after he was ca • ried away captive. Likewise we see, what a rich thing a contented mind is, Abraham that was co •• e •• to take the worst lot, hath the whole Country given unto him: so the Lord to Solomon, that only ••• ved wisdom, gave honor, and riches beside in great abundance, 1 King. 3. Marl • rat.

CHAP. XIV.

1. The parts and contents.

T His Chapter hath two parts. In the first is set forth the overthrow of Sodom, and taking of Lot prisoner. In the second, the victory of Abraham

In the first are expressed. 1. Between whom the battle was verse. 1.2. 2. The occasion, verse. 4. 3. The order: first they fight against the lands of the giants, verse. 5.6. then against the five Kings of the Plain, verse. 8. 4. The success of the battle, the Kings are discomfited, verse. 10. their substance carried away, verse. 11. Lot taken prisoner, verse. 13.

In the second: 1. There is the battle of Abraham, his preparation, verse. 13. the order of it, verse. 14. the success, verse. 15. 2. Abraham's triumph described by the persons that met him, and by Abraham behavior: the persons that came to meet him were two King • ▪ Melchizedek that blessed God, and blessed Abraham, verse. 19, 20. and comforted him with bread and wine, verse. 18. the King of Sodom, that would only have rewarded Abraham temporally with the goods that he had received, verse. 21. In Abraham's behavior is set forth his godliness toward Melchizedek, in paying tithe of all in token of his thankfulness▪ verse. 20. toward the King of Sodom his wisdom, in refusing to be made rich by him, verse. 22, 23. his justice, in not depriving his confederates of their right, verse. 24.

2. The divers readings or translations.

v. 1. King of Babel. C. of Shinar. c • t.

v. 1. Ari ••• . King of P • ntus. H. King of Ellasar. c • t.

In the reign of A •• aphel. S. time or days cat.

v. 2. Balla. S. Basa. H. Bersha. cat. King of Sodom.

Sen • ar King of Ada •• . S. Se • a •• . cat.

v. 3. In the salt valley. S. w •• ddie valley. A field valley. C. valley of Siddim. T.B.G.P. shidd • m, tilled fields: the like difference is, verse. 8, 10.

v. 5. Giants. C.S.B. Rephaim. T.G.H.P. Gen. 15.20.

the strong nations with them. S. the Zuz • ms with them. H. the strong men.

in H • m. Ch. the Zuz • ms in Haem. T.B.G.P. z • z, a post.

in Save the City S. S • riath •• m. C.P.G.H. plain of C • r • athaim. T. B. shav • h: to be made plain.

v. 17. Shaveh is taken for a proper name.

v. 6. unto the Tere • i • th or Turpentine tree of Paran. S. the Plain of Paran. c • t. heb. • el. a Plain.

v. 7. to the fountain of judgment. S. to the Plain of the division of judgment. C. to the fountain Misphat. H. En Misphat. T.B.G.P.

s •• e all the Princes. S. smote or destroyed all the Country. c • t.

Engad • . C. Haz • z •• . th • ma • . cat.

v. 11. took all their horse. S. substance. cat. rec ••• h. substance, rec • sh, horse.

v. 13. Abraham pe • a • e, the passenger. S. the hebrew. ca. g • e • er, to pass over.

v. 14. he numbered. S.H. brought forth. G. armed. T.B.P. heb. caused.

to draw a weapon, rich: to draw or •• sheath a weapon.

his homeborne. S. exercised. H. well instructed. T.B. brought up G. his boys or servants. C. heb. cha • ich, a youth well instructed.

v. 15. he fell upon them. S. divided himself. cat. chalach, to divide.

v. 17. the King of Sodom and the King of Gomorrhe. S. King of Sodom. cat.

this is the field of Melchizedek. S. the place of refreshing for the King. C. the Kings valley. cat.

18. Melchizedek King of Jerusalem. C. King of Salem. cat.

for he was a Priest. H. but he was. C. and he was. B.G.P. as he was. T.

v. 19. which created heaven and earth. S. H. possessor of heaven and earth. cha ••• to possess.

v. 20. which hath delivered thine enemies into thy hand. c • t. who protecting thee thine enemies are in thy hand. H. heb. ziggen of magan, to deliver, not of ganan, to defend with a shield.

v. 20. gave him one of the tenth out of all. C. the tenth of all c • t.

v. 21. give me the men, take the horse to thyself. S. give me the souls, and take the rest. H. give me the souls, and take the go • d • , &c. c • t.

v. 22. I will extend my hand. S. I do lift up my hand. H. I do lift up my hand in prayer. C. I have s ••• r • e lifting up my hand. T. I have l • ft up my hand. cat. sic hebr.

v. 23. Fr •• a thread to a 〈◊〉 l •• chet. S. C. P. heb. to the string of the 〈…〉 ad corrigiam • alig • . H. either a thread 〈◊〉 le • chet. cat.

3. The explanation of doubtful questions.

QUEST. I. Of what Country these four Kings were that fought against Sodom.

Vers. 1. THese Kings here named, were neither Armenians, as E • p • le •• us in Eusebius, which was a Country too remote from Sodom. 2. Nor yet Persians, which was the opinion of one Di •• orus T • rse • s. for as yet the Persians had no dominion▪ but were in subjection to others. 3. Neither is Merca ••• reason good, that these were not under the Assyrians, because they are called Kings: for the King of Assur had other Kings under him: as he saith, Are not my Princes altogether Kings, Isaiah 10.8. as the Romans had divers Kings tributary to them. 4. But Josephus opinion is more probable: that the Assyrians at this time were the chief commanders, and that these fo • re were the captains of the King of Assurs armies. And this may appear, because the five Kings of the valley, had been subjects twelve years, verse. 4. but in those days all the East Countries were in subjection to the King of Assur. 5. The Hebrews by these four, understand the four Monarchies: by Se • na • r, the Monarchy of the Chaldeans: by Ellasar the Persians: by Elam the Grecians: by the Nations the Romans: that as these four did fight against Canaan▪ 〈◊〉 were overcome of Abraham ; so the four Monarchs should afflict Israel, but at the last should be subdued by their Messiah, whom they imagine shall be a temporal King: where in they are in error and blinded to this day. 6. Some make an allegory of this story, understanding by the four Kings, the four affections, by the five Kings of Canaan▪ the five senses subject to the affections, which shall be freed by Christ: but it is not fit thus to convert historical narrations, into allegorical collections,

Commentary on Genesis and Exodus

QUEST. V. What moved the Babylonians to build this tower.

QUEST. VI. Whether they sinned in building this Tower.

QUEST. VII. How the Lord is said to descend.

QUEST. VIII. To whom God spake, saying, come let us go down.

QUEST. IX. Whose language was confounded.

QUEST. X. What caused them to leave off building.

QUEST. XI. Of the name of Babel.

QUEST. XII. Why God saw it good to disperse the people.

QUEST. XIII. That the Hebrew tongue was the common language of all the world.

QUEST. XIV. Whether the Hebrew or Syriac be most ancient.

QUEST. XV. Of the number of languages.

QUEST. XVI. Where Cainan first added to the genealogy reconciled.

QUEST. XVII. When Arphaxad was borne.

QUEST. XVIII. Why it is here omitted in the genealog. of these fathers▪ and he died.

QUEST. XIX. At what age of Terah Abraham was borne.

QUEST. XX. Sarai not sister but niece to Abraham.

QUEST. XXII. Why mention is made of Sarai her barrenness.

QUEST. XXIII. Abraham whether cast into the fire, and then delivered by his faith.

QUEST. XXIII. Whether Nachor went out with Terah from Chaldea.

QUEST. XXIV. Whether Terah Abraham's father were an Idolater.

QUEST. XXV. Whether Abraham at any time inclined to superstition.

4. Places of doctrine.

1. Doct. Of God's providence.

2. Doct. Of the Trinity.

3. Doct. Conditional prescience in God.

5. Places of Confutation.

1. Confut. Against Julian that there is but one God.

2. Confut. Against Origen, that the Lord, not the Angels confounded tongues.

3. Confut. Against Celsus, that saith Moses borrowed of other writers.

4. Confut. Against the Pagans, that fable of the beasts, that they had sometimes one language.

5. Confut. Against Philastrius, that all the world was of one language not divers, before.

6. Confut. Against Philo, that this division of tongues, is to be understood historically, not in allegory.

7. Confut. Against Plato and Aristotle.

8. Confut. Against the Lutherans, that make an omnipresence of Christ's body.

9. Confut. Against the latin service in popery.

10. Confut. Against Pererius: the marrying of the uncle and niece unlawful.

6. Moral observations.

1. Observ. Against discontentment.

2. Observ. Against continuing in sin.

3. Observ. Against vain and momentary pleasure.

4. Observ. Difficulty should not hinder virtuous works.

5. Observ. Against building for ostentation.

6. Observ. Wicked men proud before their fall.

7. Observ. Not to condemn any rashly.

8. Observ. The division of the wicked profitable.

CHAP. XII.

1. The Argument and parts.

2. The gramatical construction, or sense.

3. The Exegesis or Theological Explication.

QUEST. I. Where and how the Lord spake to Abraham.

QUEST. II. Whether God named it a country to Abraham, whither he called him▪

QUEST. III. Wherefore Abraham was called out of Chaldea into Canaan.

QUEST. IIII. Where Abraham was, when the Lord first called him.

QUEST. V. Of divers kinds of calling and renouncing the world.

QUEST. VI. Seven great blessings upon Abraham.

QUEST. VII. Of the computation of the 430. year mentioned by S. Paul. Gal. 3.17.

QUEST. VIII. Why Lot accompanied Abraham.

QUEST. IX. What place Shechem was, and the valley of Moreh.

QUEST. X. Why it is added the Canaanites were in the land.

QUEST. XI. How God appeared to Abraham.

QUEST. XII. Why Abraham so oft removed.

QUEST. XIII. Of Abraham's going down into Egypt.

QUEST. XIV. The fear of Abraham concerning Sarai her beauty.

QUEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister.

QUEST. XVI. Whether Abraham did well in bringing Sarai into danger for her chastity.

QUEST. XVII. Of the taking of Sarai into Pharaoh's house.

QUEST. XVIII. How Pharaoh did know that Sara was Abraham's wife.

QUEST. XIX. How Sarah was preserved from Pharaoh's lust.

QUEST. XX. How long Abraham stayed in Egypt.

QUEST. XXII. How the Kings of Egypt came to be called Pharaoh's.

4. Places of doctrine.

1. Doct. Of the free grace of election.

2. Doct. Vocation of the Gentiles.

3. Doct. Canaanites in the Church.

4. Doct. Abraham's faith in Christ.

5. Places of confutation.

1. Confut. Against the Jews: the Messiah shall not erect a temporal Kingdom.

2. Confut. Against Monks that pretend Abraham's example.

3. Confut. Against the invocation of Saints.