Commentary on Genesis and Exodus

QUEST. I. Whether this apparition were visible.

Vers. 1. THe Lord appeared. ] The Angel of God was sent to Agar, but the Lord himself appeareth to Abraham, Mercer. This was not a secret revelation made to Abraham, but a manifest vision, Calvin. which was shown unto Abraham not being in a trance, but in some sensible and visible manner, as though an Angel in human shape talked with him: this may be gathered both by Abraham's gesture, in falling twice upon his face, verse. 3.17. as though he had seen some divine presence: as in that Abraham laughed: he was then waking, and in the use of his sense, not wrapped in a trance: and further, verse. 22. God is said to go up from Abraham: that visible Majesty was taken out of his sight, Cajetan.

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

GOd almighty or all sufficient. 1. Some derive the word Shaddai, here used for day, that signifieth sufficiency sic Genevens. 2. Some from Shad, that signifieth a breast or plenty, Oleaster. 3. Other from Shaddad, which is interpreted to spoil, conquer, or overcome, and so they say that God did here invert or overcome the order of nature, in causing the barren to bear. But Oukelos Jerome, Pagnine, Junius, do better translate, Omnipotent: God then is called Shaddai, that is omnipotent, and all-sufficient, for his omnipotency includeth also all-sufficiency.

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

Vers. 5. NEither shall thy name anymore be called Abram, but Abraham. 1. Jerome thinketh, that the Hebrew letter he, is borrowed from the name of God, Jehovah, & added to Abram's name tradit. in Genes. 2. Ferus maketh this mystical signification of it; that God by giving Abraham a letter of his name, doth thereby give even himself unto him: as also thereby is signified, that God should also be borne of the seed of Abraham: and this should be in the fourth millenary or thousand year after the beginning of the world, as this letter was added in the fourth place. 3. Chrysostom thinketh, that Abram signifieth one that passeth over (because he passed over the river) mistaking the name Abram and Hebrew for the same, whereas the first beginneth with aleph, the other with am. 4. Philo interpreteth Abram, an high father: Abraham the high father of the voice: and so divideth Ham, the syllable added, from Hamah, that signifieth to make a sound or noise: thereby insinuating, that Abram of an high father who was given to the contemplation of the stars and high things, was now become a perfect wise man: for he is a wise man, that is, a master of words, and guideth his tongue. 5. But all these are men's conjectures: the Lord himself showeth the reason of this change, because the Lord had made him, Abh, hamon, a father of a multitude: so that Ham, the last syllable of Abraham's name is the first of the word Hamon, that signifieth a multitude: sic Eugubinus, Munster, Iun. and hereupon the Hebrews well observe, that God to those which he loved, added a letter of his own name Jehovah, as the letter He to Abraham's and Sarah's name: the letter jod, to the name of Iehosuah, who was called Hoshea before.

6. But yet it appeareth not, why the letter Resh remaineth still in the name of Abraham. 1. Ab. Ezra thinketh, that it is borrowed from abir, which signifieth strong; and so Abraham, betokeneth a strong or mighty father of a multitude. 2. Rasi thinketh it is inserted, to show him to be father of Aram his own Country. 3. Some of the Hebrews think, that Resh is not taken away, though He be added, because God doth not use to take from names, but to put to them: which observation is not true: for the Lord taketh away one letter from the name of Sarai, namely jod, and putteth to He. 4. Mercerus thinketh that Resh is of rabh, which signifieth much or great, and so maketh this to be the sense of Abraham's name, a father of a great multitude. 5. But I prefer the common opinion: that Resh remaineth of Abram, and nothing is changed, but only He added: and so Abraham signifieth an high father of a multitude. Now whereas it is the opinion of the Hebrews, that it is a sin and transgression of God's commandment, to call Abraham anymore by the name of Abram: it appeareth to be otherwise, for Nehem. 9.7. he is called Abram : therefore where the Lord saith, thy name shall be no more called Abram, it is not so much a commandment, as an honorable favor vouchsafed to Abraham in the change of his name, Mercer.

QUEST. IV. The reasons why circumcision was instituted.

Vers. 10. LEt every man child among you be circumcised. Of this institution of circumcision, divers reasons are alleged. 1. Philo allegeth four: the fore-skin was commanded to be cut off, for the better preventing of the disease called the carbuncle: that the whole body might be kept more pure or clean, and that no soil or filth should be hid under the fore-skin: that they might be more apt to generation: that the part circumcised might better express the similitude of the heart. 2. Moses Aegyptius saith, that circumcision helpeth to bridle and restrain inordinate lust and concupiscence of the flesh: but the contrary appeareth, for no Nation is more given over to carnal lust, than the Egyptians, Saracens, Turks, that are circumcised. 3. Some think circumcision in that part was prescribed, for the greater detestation of the superstition of the Egyptians and other Nations, that did adore that part, and make an Idol of it under the name of Priapus, and did carry it about in open show in their wicked Idolatrous solemnities.

But there are better reasons for the institution of circumcision, and more fruitful signification. The use then of circumcision is partly political, partly moral, partly theological. The pollice consisted herein, that circumcision at the first was a note of difference and distinction between the holy people, and all other Nations: (though afterward other Nations, as the Idumeans, Arabians, Egyptians, took up the same rite, to be circumcised. Thus David called in disdain Goliath the uncircumcised Philistim, as hereby discerned from the people of God, 1 Sam. 17.36. Beside by circumcision they were admonished to separate themselves from all other Nations, neither to join with them in marriage, nor to learn their manners. Thus the sons of Jacob said to the Shechemites, we cannot give our sister to an uncircumcised man, Gen. 34.14. For this cause Theodoret noteth, that circumcision was neglected all the time of the sojourning of the Israelites in the desert, because there was then no fear of conversing with other Nations in those solitary places.

The moral use of circumcision, was to teach the inward mortifying and circumcising of the heart, as Irenaeus well observeth out of Deuteronomy, chap. 10. verse. 16. Circumcise the foreskin of your heart. Ambrose noteth another moral point; Vt puderet unumquemque provictioris aeta is labors, vel dolor • cedere, quorum utrumque tenera infantia vicisset: that men of years should be ashamed to give place to labor or grief, which they overcame in their infancy.

The Theological use of circumcision, was partly commemorative of the covenant which God made with Abraham and his seed, which served as a sure bond to keep them in obedience, to walk uprightly before God, Gen. 17.10. Partly demonstrative, in expressing by the part circumcised, the instrument of generation, that original contagion, which is derived by natural propagation. And so Augustine and Bede do understand those words, verse. 14. the uncircumcised man child shall be cut off, because he hath broken my covenant: Illud significatur pactum, quod cum primo homine iniit Deus: that covenant is meant, which was made with the first man: which transgression even Infants by their original corruption are guilty of. Partly it is figurative, both typical in shadowing forth faith in Christ for remission of sins, and therefore is called by the Apostle, The seal of the righteousness of faith, Rom. 4.11. as also analogical, in representing the Sacrament of Baptism, that should come in the place thereof. So the Apostle collecteth, In whom ye are circumcised, with circumcision not made with hands, &c. in that ye are buried with him through baptism, Coloss. 2.11, 12. he maketh circumcision and baptism one to answer another.

QUEST. V. How circumcision is said to be eternal.

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

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

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

QUEST. VII. Why the fore-skin was commanded to be circumcised.

Vers. 11. YE shall circumcise the fore-skin of your flesh. 1. Two special reasons may be alleged, why that part which was the instrument of generation, was commanded to be circumcised, first because the promise was made to Abraham, that in his seed all Nations should be blessed: the Messiah was promised to come out of Abraham's loins, Calvin: Secondly, the sign was there placed, to show the corruption and contagion of man's nature: that there the remedy should be ministered, where the disease reigned, Muscul. Ambrose addeth a third reason; Vt ii • , qu • ignobiliora membra putarentur, majorem honesta • em circundarent: That upon those parts which seemed more base, or vile, more comeliness should be put on. 2. Some might be borne circumcised by nature; as the Hebrews do affirm of Sem, that he was so borne; but of this assertion there is no ground: the other is natural, yet but rare. 3. Likewise when the foreskin was circumcised once, it might by art be drawn over again; as Epiphanius collecteth out of Saint Paul, 1 Cor. 7.18. If any man be called being circumcised, let him not gather uncircumcision: and mention is made of some, 1 Maccab. 1.16. that renounced circumcision, and made themselves uncircumcised: It was also an usual thing, as Epiphanius witnesseth, for the Samaritans to circumcise again, those that came from the Jews, and Jews such as came from the Samaritans: this practice of drawing again the fore-skin, that was circumcised, is thought by Epiphanius, to have been invented by Esau, to deny his profession, and to raze out his circumcision: ex Pererie.

QUEST. VIII. Why circumcision was tied to the eighth day.

Vers. 12. EVery man child of eight days old, &c. Why circumcision was tied to the eighth day, these reasons are yielded. 1. Chrysostom allegeth these two, because that circumcision in infants, their bodies being not yet come to the growth, might be better endured, and with less danger: as also to show that the circumcision of the body did not profit the soul, seeing infants had no understanding of that which was done, but was a sign only of grace, hom. 39. Genes. 2. Others do make a mystery of it: referring this eighth day to the resurrection of Christ, who rose upon the eighth day, by whom we have circumcision: sic Augustine. lib. 16. de Civit. Dei, cap. 26. 3. But the best reason is this, because the infant before the eighth day, was not of sufficient strength to endure that pain: and therefore it was provided that young cattle should be seven days with the damme before they were offered, Levite. 22.27. because they were yet but tender. And again, it was not fit to defer circumcision longer, because the body of the infant waxing stronger, should be put to the more pain, Perer. Calvin. 4. Circumcision was not upon any occasion then to be ministered before the eighth day; but infants dying without circumcision, might have inwardly supplied, that which was outwardly wanting, by the grace of election, and force of God's covenant made to the faithful and their seed. 5. Yet necessity so urging, circumcision might be deferred: like as the eating of the Passover might be put off to the second month upon extraordinary occasion, as if a man were unclean, or in his journey, Num. 9.10. This also appeareth, in that for the space of forty years, all the while that the Israelites sojourned in the wilderness, their children were not circumcised till Joshua his time, Joshua 5.5. and the reason is given, verse. 7. They did not circumcise them by the way ; they were continually in their journey to remove from place to place, and therefore could not conveniently be circumcised. But if Moses example be objected, whom God would have killed, because his son was not circumcised; the answer is ready; that the case is not alike, for Moses might either have circumcised his child before he came forth: or he had not such great haste of his way, but might have stayed to perform so necessary a work. 6. But whereas the Lord prescribeth the eighth day, both some Hebrews are deceived that think, the sons of bond-servants might be circumcised before, and the Ishmaelites that circumcised at the age of thirteen years.

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

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

QUEST. X. Circumcision not imposed upon strangers.

FUrther it is here questioned, whether the Hebrews were to compel their servants that were strangers, to take upon them the profession of their faith, and to be circumcised. 1. Tostatus thinketh, that their servants might be compelled, but not other strangers that dwelt among them: but that it is not like, for seeing he that was circumcised was a debtor of the whole Law, Galat. 5. and circumcision was a badge of their profession, it was not fit to force any man to take upon him a profession of religion against his desire. 2. Cajetan thinketh, that servants might be forced to take the outward mark of circumcision, though not the spiritual profession thereunto annexed: in 12. chap. Exod. But these two cannot be severed, as whosoever is now baptized must needs also enter into the profession of Christianity. 3. Pererius thinketh aright, that the necessity of circumcision was not imposed upon any beside the posterity of Abraham: neither that the Hebrews might force their servants to take circumcision: yet he saith, that it was lawful for them to use the ministry of servants uncircumcised, as now Christians have Moors and Turks to serve them, Perer. dispute. 5. But herein Pererius is deceived, and I prefer the opinion of Thomas Anglicus, which he misliketh, that it was dangerous for the Hebrews to be served with men of a divers religion, lest they also by them might have been corrupted. 5. Wherefore the resolution is this, that as no stranger, servant, or other, was to be forced to circumcision, but it must come from his own desire, as it may be gathered, Exod. 12.48. so neither were they to receive any uncircumsed person into their house, that would not be circumcised: this is evident by Abraham's practice, that circumcised all his servants, both borne, and bought with money: who no doubt would not have served him, if they had not submitted themselves to God's ordinance: again, seeing everyone in the house must eat the Passover, Exod. 12.4.19. neither stranger, nor borne in the house, must eat any leavened bread for the space of seven days, and yet none could eat the Passover that was not circumcised, verse. 48. it followeth, that no uncircumcised persons were to be entertained, unless they were contented to be circumcised.

QUEST. XI. The penalty for the neglect of circumcision afflicted only upon the adulti.

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

1. In that Augustine expoundeth this cutting off, of separation from the society of the Saints, he interpreteth right: some take it for the corporal death; some for the extraordinary shortening of their days; some for excommunication; but it is better taken for the cutting off from the society of God's people now, and the fellowship of the Saints afterward, for he that should contemn circumcision being God's ordinance, doth consequently refuse the covenant and grace of God, whereof it is a seal and pledge.

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

3. Neither can this place be understood of infants that are uncircumcised. 1. That addition, the eighth day, is used only by the Septuagint, it is not in the Hebrew. 2. the words are, qui non ci • cumciderit, he which shall not circumcise, &c. so readeth the original, the Chaldee paraphrast, Junius, &c. which showeth, that it must be understood of them that are adulti, of years of discretion, not of infants. 3. Abraham's practice showeth as much, who circumcised those that were of years. 4. Again to break the covenant, is not incident to children: the punishment therefore is not to be inflicted, where the offense cannot be committed. 5. If Infants be not circumcised, it is the parents faults for omitting it, not the Infants: as may appear in the example of Moses, whom the Lord punished, and not the child, for the neglecting of that Sacrament.

QUEST. XII. Whether Abraham laughed through incredulity.

Vers. 17. ABraham fell upon his face and laughed. 1. This was not only an inward rejoicing of the mind, as the Chaldee translateth, for Abraham indeed laughed. 2. Neither did this laughter of Abraham show any infidelity and unbelief in him, as Chrysostom thinketh, and some others, who make Abraham's and Sarah's laughter all one: infidelitate peccavit sanctus Abraham, &c. Holy Abraham, saith he, sinned by infidelity, and therefore his seed was punished 400. years with servitude, 6. homil. de poenitent. The same also is the opinion of Jerome, that Abraham's laughing, his speech shall Sarah that is ninety year old bear: his wish and prayer for Ishmael did declare his incredulity, lib. 3. cont. Pelag. But the Apostle cleareth Abraham of all such imputation of unbelief, where he saith, Rom. 4.19. alluding to this place, He was not weak in faith, v. 21. being fully assured, that he which had promised, was also able to do it. And if Abraham's laughter had proceeded from doubtfulness, God would not have named Isaac, of such laughter: in the which name Rasi noteth many mysteries in the letters: jod signifieth the ten temptations of Abraham: • sadds, the age of Sarah, of ninety year: cheth, the eighth day for circumcision: coph, an hundred years, which was Abraham's age. 3. Neither did Abraham at the first doubt, but afterward was confirmed in the faith, which is the opinion of Johannes Arboreus, reported by Pererius: for the Apostle doth free Abraham also from all doubting, either first or last, Rom. 4.20. Neither did he doubt of the promise of God through unbelief. 4. Neither is Cajetans conceit to be admitted, whereunto Pererius seemeth to subscribe, that Abraham doubted not of the truth of God's promise, or of his power, but only he doubted, whether the promise were to be taken literally, or mystically, in chap. 17. Gen. for what reason had Abraham to think of any mystical sense, if he believed that God would and could literally and properly make good his word? And Saint Paul showeth that Abraham understood the promise properly and literally, when he saith, that he considered not his own body, which was now dead, being almost an hundred year old, nor the deadness of Sarah's womb, Rom. 4.19. 5. Neither yet can I fully consent to Ambrose and Rupertus, that do discharge Abraham of all manner of doubtfulness: as Ambrose saith, that whereas Abraham prayeth for Ishmael, he did not doubt of God's promise, to receive a son by Sarah: but desireth that Ishmael also may live, & sic superabundet gratia, and so God's grace might abound the more. Rupertus saith, that whereas Abraham said, shall a son be borne to him that is an hundred year old? Non dubitando dixit, sed suam faelicitatem admirando: He doubted not in so saying, but admiring his own happiness: for there appeareth some difficulty and hesitation in Abraham's speech, seeing he objecteth with himself the same thing which Sarah did: shall a child be borne to him that is an hundred year old: as Sarah said, shall I certainly bear a child that am old, Gen. 19.13. though Abraham yielded not to this objection, as Sarah did, neither shown so great weakness in doubting, and therefore was not reproved, as Sarah was. 6. Wherefore the best solution is, that these objections and doubts in Abraham, proceeded not from want of faith; but Abraham feeling in himself a sight between faith and carnal sense, striveth against human reason, and overcometh these motions at the first, and so was strengthened (as the Apostle saith) in the faith: and his faith was thereby made more glorious, Calvin. There was then in Abraham a strife between his natural reason, which wondered, that he at an hundred year, should have a son of Sarah, and his faith, which believed that God was able to do it: yet in this cogitation he remained not long, his faith prevailed.

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

Vers. 23. THen Abraham took Ishmael, &c. 1. It is questioned, whether Abraham were circumcised first, to give good example, or last, which I think rather with the Hebrews, because Abraham had been unfit by reason of his cutting to circumcise others: but it is certain he began first with his own son Ishmael, to make the other more willing. 2. Abraham alone could not circumcise all his family: therefore it is like, that thereto be used the help of others: as the Jews to this day use Chirurgians, which are skillful in cutting, to circumcise their children. 3. Abraham the same day doth circumcise his family, to testify to the world, that he was not ashamed of the badge of his profession, and to show his prompt obedience, in not deferring the commandment: whereupon to this day the Jews circumcise in the day, not in the night. Mercer.

1. Doct. Our faith must rest only upon God's words.

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

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

Vers. 10. THis is my covenant. That is, the sign of my covenant: so the Sacraments are called by the name of the things which they represent, because they are not naked and bare signs, but do verily seal unto us the promise of God. In the same sense, and by the like figure called (metonymi • ) doth our Savior call the bread his body, saying, This is my body, whereof it was a figure only and representation, Mercer.

3. Doct. Difference between external and internal calling in the Church.

Vers. 7. I Will establish my covenant between me and thee, and thy feed after thee in their generations, &c. All then that were of Abraham's seed by Isaac, did belong to the external covenant, and Church of God: and therefore are called in general by our Savior, the children of the Kingdom: yet the covenant of grace appertained only to those, that received it by faith, and so were the children of faithful Abraham: as Saint Paul saith, They which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom. 9.8. Calvin.

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

Vers. 12. EVery man-child of eight days old shall be circumcised, &c. From hence the baptism of Infants, which cometh in the place of circumcision, is most pertinently proved, against the gross error of the Anabaptists: for as then Infants were circumcised, to show the contagion of the nature from the which they were cleansed by the circumcision of the spirit: so even Infants now, being guilty of original corruption have need of the Sacraments of regeneration.

5. Doct. God's purpose and promise towards us, should not stay our prayers.

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

1. Confut. Against adoration of Angels.

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

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

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

3. Confut. Sacraments do not actually confer grace.

HEnce also it is evident, that Sacraments do not actually confer the grace of Justification, or remission of sins, because Abraham was not justified by his circumcision. But he was first justified by faith, and afterward received circumcision the seal thereof, as S. Paul showeth, Rom. 4.10, 11. This Irenaeus concludeth, Quod non per circumcisionem justificabatur homo sed in signum data est populo, clarum fuit judicium ipse Abraham, qui ante circumcisionem justificatur, &c. That man was not justified by circumcision, but it was given as a sign to the people, Abraham is a clear evidence, who was justified before circumcision. Chrysostom also rendering a reason why Infants were circumcised, thus writeth; Altera causa fuit, ut re ipsa discer • mus, nihil animae circumcisionem illam profuisse, sed eam signum tantum gratia esse factam, &c. Another cause is, that we should learn, that the circumcision did not profit the soul, but was only a sign of grace: for children when they understand not what is done to them, can reap no profit thereby to their souls. Hence also is confuted the note of some Hebrews, that Abraham, chap. 17. verse. 1. is bidden to be perfect, because he had not yet received circumcision; whereby he was made perfect: for circumcision was no cause, but a sign of his election in the covenant. Mercer.

4. Confut. Baptism, wheret • it excelleth circumcision.

WHerefore, whereas Pererius showeth a threefold preeminence of Baptism beyond circumcision. 1. In the facility or easiness of it, because it is not so painful to the flesh, as circumcision was. 2. In the universality and liberty: for baptism is free for both sexes, for all Nations, that profess Christ at all times: circumcision belonged only to the Israelites, and to males, and was tied to the eighth day. 3. In the efficacy, because baptism, absolveth a man from all sin, and the punishment thereof, &c. We willingly acknowledge the two first points of preeminence: but such an efficacy actually to give remission of sins, neither circumcision had then, nor baptism now: for it would then follow, that everyone that is baptized, is surely saved, his sins being remitted, or else that his sins being remitted, may return again. But God useth not where he hath once forgiven sins, to remember them anymore, Esech. 18.22. Baptism then we confess, signification • , in signification and representation is more rich than circumcision was: for washing is a more lively resemblance of our cleansing in the blood of Christ; and it is a commemoration, of a benefit performed, whereas circumcision was a type of the same to be exhibited. But otherwise for the efficacy there is no difference: they both are seals and confirmations of faith for the remission of sins, nor actual conferrers and bestowers of grace.

5. Confut. Abraham the first that received circumcision.

FUrther, Herodotus is here found to be in an error, that thinketh that the Egyptians were the first that were circumcised, and that the Jews received it from them. Whereas it is evident, that Abraham was the first that received circumcision by the commandment of God himself, and that the Egyptians above 200. year after learned it of the Hebrews, that sojourned with them above 200. years more.

6. Confut. Neither Circumcision under the Law, nor Baptism under the Gospel, absolutely necessary.

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

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

Vers. 18. O That Ishmael might live, &c. 1. Though Abraham neither doubted to receive a son by Sarah, and so prayeth for Ishmael. 2. Neither yet feared lest Ishmael should have died, another son being promised, as some think. 3. But only desireth, that Ishmael together with the promised child might be blessed: and doth in thus praying, acknowledge himself unworthy of such an extraordinary blessing, holding himself contented, if it so pleased God, with this son which he had already had, Mercer. 4. Yet Abraham showeth his human infirmity and blind affection toward Ishmael. And thus we see, that oftentimes righteous men may be blinded in their affections, as Isaac was towards Esau, whom he would have blessed, Joseph toward Manasseh, before whom Jacob preferred Ephraim the younger, Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lord's anointed, 1 Sam. 16.6.

1 Observ. Of the true joy of the spirit.

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

3. Observ. Abraham's obedience in keeping circumcision.

Vers. 23. ABraham took Ishmael, &c. Abraham's obedience diversely appeareth, 1. in that he deferreth not the time, but the self same day circum •• seth his family. 2. In that he circumciseth all the males of his house, omitting none. 3. He performeth this ministry and service chiefly himself, wherein he might use also the help of others▪ for he alone was not able to circumcise 318. persons, for so many he had in his house. 4. He refuseth not to be circumcised at the age of 99. years. This example of faithful and obedient Abraham teacheth us, how diligent we ought to be in keeping God's commandments: and how exact in celebrating the mystical rites and Sacraments of religion.

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

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

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

Vers. 24. ABraham was 99. year old, &c. The Scripture doth most exactly set down the years of Abraham's life in five several places. He was 75. years old when he went out of Haran; Gen. 12.4. He was 86. when Ishmael was borne, Gen. 16.16. Ninetie nine when he received circumcision, Gen. 17.24. an hundred year old when Isaac was borne, Gen. 21.5. And the whole time of his life is set down, an hundred and seventy five years, Gen. 25.7. This is done to none other end, but to show us, that the righteous are had in remembrance with God: that their years, days, months, yea the hairs of their head before him are numbered, Perer.

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

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

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

According to the pattern of these worthy examples, we doubt not, but that our Christian Sovereign is resolved to take away all mixture of religion: not to admit any toleration of contrary worship, but with Josiah to expel all Idolatrous Chemarims, and Mass-Priests, with Asa to put all such from places of government, and with Zerubbabel, to reject their service and employment, either in Church or common wealth: And we assuredly trust, that the presence of God's Ark among us, shall cause that Dagon of Rome to lose both his hands and head forever in this our famous and thrice renowned Country of Britain.

QUEST. I. Of the vision and apparition made to Abraham in Mamre.

Vers. 1. AGaine the Lord appeared, &c. 1. This was the sixth apparition of God to Abraham, taking those two in the fifteenth Chapter for one: which herein is preferred before the rest, because this apparition is made in an human shape: which is not expressed in the rest: and this is the third vision of this kind, as Cajetan noteth, when the Lord shown himself in some visible form: 1. to Adam in Paradise; 2. to Agar in the wilderness, Gen. 16.13. 3. to Abraham in this place. 2. This apparition was not long after the other in the former Chapter: for in both after a year a son is promised to Abraham, Rupertus: and the promise is renewed for Sarah's cause, Calvin. 3. It was now in the heat of the day, that is, noon-tide. Septuag. the usual time of rest and repast. Iun. when Abraham sat at his door, to take shade, and to espy what travellers passed by, to give them entertainment. Muscul.

QUEST. II. Who the three Angels were that appeared to Abraham.

Vers. 2. THree men stood by him. 1. They were not three men, but so appeared, Iun. They stood not hard by him, for he needed not then have gone to meet them: but they stood before him, or over against him: for so the word gnal signifieth, Muscul. 2. Abraham at the first did not know them to be Angels, for he received them unawares, Heb. 13.1. yet there appeared some extraordinary excellency in them, in that Abraham useth them so reverently: for otherwise, to every common passenger he would not have given such reverence, Calvin. 3. Neither can it be certainly affirmed, that these three men were the three Angels, Michael, Gabriel, Raphael, as some of the Hebrews: the first the messenger to Abraham, the other appointed for the destruction of Sodom, and Raphael for Lots deliverance: for both the Angels that went toward Sodom, were in equal commission to destroy the City, chap. 19.13. The Lord hath sent us to destroy it: and to deliver Lot. verse. 16. they caught Lot and his wife by the hand, &c. Abraham doth reverence to one above the rest calling him Lord, v. 3. who also is called Jehovah. v. 17. their opinion may safely be received, that think this eminent person, with whom Abraham talked, to be Christ. But it is a collection without ground, by the apparition of these three Angels, to conclude the Trinity as Pererius seemeth to insinuate. Calvin.

QUEST. 3. Why Abraham speaketh to one of the 3. Angels in chief.

Vers. 3. LOrd if I have found favor. &c. Abraham seeth three men, but speaketh as to one: 1. whereby, neither a threefold knowledge of God is shadowed forth: of his nature, by his benefits, by his judgments, as Philo : 2. nor yet hereby is signified the mystery of the Trinity, that one God in three persons is to be worshipped, as Rupertus. 3. Neither did Abraham speak unto everyone of them particularly, as Ramban. 4. But Abraham saluteth the third person as more excellent, either for the dignity of his person, or for some respect, which the other two had unto him. Chrysost. but for such services as equally belonged to them all, he speaketh to them all in general, as the washing of their feet. 5. as they were three persons, so he offereth unto them three services; to wash their feet, to rest them under the tree, to comfort their hearts with bread. Perer.

QUEST. IV. Of the Hebrew measure called a Seime.

Vers. 6. THree measures of fine meal &c. The word is Seime, which is the same in English: a seime. 1. which neither containeth so much, as Epiphanius saith, that is, 50. sextarios, pints. 2. neither is it so large, as the measure called Amphora, which contained 80. pound weight, as Jerome. 3. neither doth it receive 24. sextarios, or 36. pounds, as Pererius. 4. nor yet is it so large, to contain as much and an half, of the Italian measure called modius, as Joseph. lib. 9. antiquitat. 5. But in true account the Hebrew seime was the third part of an Epha: which Epha is not equal to the Grecians metreta, or medimnus. Atticus, which did hold an 108. pound, as Pererius gesseth. But the Epha contained ten homers, Exod. 16.37. that is, so many pottles: for the homer held two chaenices, that is, two wine quarts and an half: so th •• the seime being the third part of an Epha, did contain four cabi, every cabe held four logi, every logi six common hen eggs: the whole capacity would receive 96. eggs. And this measure did equalize the Roman modius, sic Junius in hunc locum, which is 14. pints English, and 14. ounces, somewhat less than our peck: and so it is well translated in the great English Bible, three pecks of fine meal or flower: for it is not like that Abraham for three men would provide three great measures, bushels, or seimes of fine flower.

QUEST. V. Of the cakes and other provision which Abraham prepared.

5. MAke cakes upon the hearth: the Septuagint translate egcruphiae panes subcineritios, bread baked in the ashes, as Jerome readeth. 1. We need not with Ambrose from hence to gather, that Abraham used cakes raked up or hidden in the ashes, as the Greek word seemeth to import; eo quod laetere debet omne myst • rium, &c. because these things were done in mystery. 2. Neither was this kind used so much for the fineness and delicacy, as Atheneus noteth, that it was in great request among the Athenians lib. 3. and so Muscul. 3. But in respect of the speedy and present preparing rather. Iun. 4. Neither is it necessary, that we understand the whole calf to be made ready at once, but such parts thereof, as more speedily could be dressed. Muscul. 5. But whereas the Hebrews would have these cakes to be unleavened bread, because it was now the Pasch, it is not like that this ceremony was now used. Mercer.

QUEST. VI. Whether the Angels did truly eat, or had bodies.

Vers. 8. ANd they did eat. 1. We neither think with Theodoret, that these Angels seemed only to have bodies, and so also seemed to eat, but neither in truth: he saith they took the meat, simulatis manibus, with counterfeit hands, and put it into simulatumos, their counterfeit mouth: for these Angels had palpable and tractable bodies for the time, as may appear by the washing of their feet. 2. Thomas thinketh that they assumed a true body▪ sed nō vera fuit comestura, but it was no true eating: but why should it seem more unlikely for them truly to eat, than to have true bodies? for there may be a true eating, though the meat be not converted into the substance of the body, as our Savior did eat after he was risen again. 3. Wherefore it is the so under opinion, that these Angels, as they were endued with true bodies for the time, so they did verily eat, as they did walk and speak and do other actions of the body truly: yet did they not eat of any necessity: but like as these bodies by the power of God assumed for the present, were again dissolved and turned to their first nature, so was the meat which they did eat. Calvin.

QUEST. VII. The meaning of these words according to the time of life.

Vers. 10. I will certainly come again, according to the time of life. 1. which cannot be understood of God, as if he should say, if I live, as Jerome: the immortal God would not so speak as a mortal man. Calvin. 2. Neither is it spoken of Sara, ut Genevens. 3. or of Abraham and Sarai, Chaldee. that life is certainly promised to them both: Luther. for seeing God before promised to give Abraham a son of Sarah, Gen. 17.16. he could not doubt, that Sarah should then be living. 4. neither is it referred to the child, that he should be borne alive. Annotat. of the great bible, for this was also promised before, Gen. 17.19. that God would make a covenant with Isaac, and his seed: there was no question, but that this child should have a perfect birth. 5. Junius exposition is this, I will come unto thee, when this time shall revive again: that is, the same time twelve-month: as it may be interpreted out of the former Chapter, 17.21. which Sarah shall bear unto thee, the next year at this season: and so in other places, this word to revive, as here applied to the time, is attributed unto things without life, 1 Chron. 11.9. Joab is said to revive, that is, repair the rest of the City.

6. And if this were in the spring as some conjecture, and may be gathered by the heat of the time, v. 1. and shadow of the tree, and eating abroad, v. 8. the time of life, or living time, may fitly be applied to the spring, when all things seem to revive again: 7. But it is better understood of Isaac, that he should be borne according to the time of life, that is, after the usual and accustomed time of child-bearing, that is, Isaac should now be conceived, and so by that time twelve month spoken of, Gen. 17.21. he should be borne: this to be the meaning, these reasons may persuade: 1. because it is like, that since the time when Isaac was promised after a twelve month, till now, Abraham had not known his wife, by reason of the sorenesse of his circumcision, and by Sarah's words. v. 12. that she had no lust or desire that way. 2. further, seeing the Angel at the conception useth the very phrase and speech. Luke 1.37. of the Angel here, v. 14. that the type may answer to the body, the Angel is here a messenger of Isaac's extraordinary conception of an old woman, as there of Christ's miraculous conception of a Virgin.

So then whereas the Angel, v. 13. maketh mention of two times, at the time appointed I will come unto thee according to the time of life: the time appointed is the time set, v. 17.21. which was that time twelve-month: the time of life is from Isaac's conception to his birth.

8. But that is a mere fable of the Hebrews, that the Angel made a line upon the wall, to the which when the Sun came that time twelve month, Sarah should have a son. Mercer.

QUEST. VII. Why Abraham is called old.

Vers. 11. NOw Abraham and Sara were old, and it ceased to be with Sarah, after the manner of women, &c. 1. Philo noteth, that Abraham is the first that in Scripture is called an old man, though many before him, were much elder in years: and thinketh he was so called, propter canitiem virtutum, for his old age and growth in virtue. But that is not the meaning here: it is given as a reason, why Sarah doubted of a son, because she was old and her Lord also. 2. Neither is Pererius collection sound, that because Sarah saith: shall I have lust? that Abraham and Sarah after the birth of Ishmael had consented to abstinence from matrimonial acts: for Abraham long after this had children by Keturah, which showeth that there was in Abraham moderate lust and desire: and Sarah, though her desire that way had been extinguished yet she was to be obedient: Sarah then only speaketh comparatively, that the heat and lust of youth was now abated in her.

QUEST. VIII. Whether Abraham was simply unapt for generation.

FUrther, 1. Some think that Abraham by reason of his great age, was simply unapt for generation in himself; but yet received a generative faculty from God to beget Isaac: sic Thomas Aquin. Contr. Abraham 37. years after by Keturah had six sons, Genes. 25. 2. therefore it is like then he was not simply unapt for generation: nor yet enabled by an extraordinary faculty; seeing also that many years after, some at 80. years of age and more had children, as Cato, and Massinissa. Plin. lib. 7. cap. 14.

2. Wherefore Augustine's opinion is more probable, that Abraham was not simply unapt for generation, but not by Sara: for afterward by another wife he received children.

3. Whereas the Apostle saith, that Abraham's body was now dead, being almost an hundred year old. Rom. 4.19. this is spoken in respect of Abraham's own opinion, who was out of hope, to have children, he considered not his own body, saith S. Paul. Perer. And comparatively, because his body was now dead, being almost 100. year old, and much more unable, than before: and if in his younger years, he received no children by Sarah, much less hope was there now. Calvin.

QUEST. IX. The reason of Sarah's barrenness.

TWo reasons are also given of Sarah's barrenness: because she was old, and the monthly custom of women had left her: Sarah was now thirty years old, which may seem in those days, when they lived long (as Sarah attained to an 120. years, Gen. 23.1.) to be no sufficient reason of her not bearing: for than one of ninety years might be esteemed as one of 50. now, beyond which time women commonly bear not; though some have children after those years, as Cornelia bare Volusius Saturninus, at 60. years, Plin. lib. 7. c. 14. 2. Neither the staying of the monthly course, may be thought of it self a sufficient cause of Sarah's barrenness; because as Aristotle writeth, some may conceive without them, though it be rare: lib. 7. de histor. animal. c. 2. 3. But yet considering that Sarah both in her young time, and while the custom of women continued with her was barren: she being now both old, and that use discontinued, must needs be much more. And therefore those both concurring in aged and barren Sarah, do make the work more miraculous, in that she now conceived.

QUEST. X. Sarah's laughter whether it argued her incredulity.

Vers. 12. SArah laughed. 1. This laughter of Sarah can neither be altogether excused, as Ambrose maketh it a sign of a mystery, rather than an argument of incredulity. 2. Neither yet did Sarah directly detract from the credit of God's promise: for she did not yet know that they were Angels. 3. But of a womanly modesty she shown her self at the first incredulous, and being guilty of her infirmity, through fear denied it: but yet when she was rebuked, she stood not in defense thereof, neither replied, and was confirmed in her faith, and believed. August. 4. And herein God's mercy appeareth, that is contented to chastise Sarah's incredulity, with a simple reprehension, whereas Zechariah for the like offense, was stricken dumb. Calvin.

8. 87. Shall I hide from Abraham? 1. Whereas the Septuag. read from Abraham, 〈 in non-Latin alphabet 〉 , puero, my child, Ambrose showeth, that Abraham, though old in years, is called a child, or youth: ob pueritia obsequium, because of cheerful obedience, and prompt and ready services, but we need not stand upon this note, seeing the word is not in the original: and yet it is usual in Scripture, by that word to understand servant.

QUEST. XI. How a thing is said to be impossible.

2. LIkewise where the latin readeth, can I hide from Abraham? which in the original, standeth thus: shall I hide? Pererius observation, how divers ways a thing is said to be impossible, or that cannot be, is impertinent: yet because there may be use elsewhere of this annotation, I will not omit it.

1. A thing is said to be impossible, when means and strength is denied, 1 Cor. 3.2. I gave you milk to drink, for ye could not, &c. 2. That which is seldom done, though it may be done, Matth. 5. A City set upon an hill cannot be hid. 3. That which is not fitting nor convenient, Matth. 9. The children of the bridegroom cannot mourn so long as the bridegroom is with them. 4. When a thing may be done, but against the will, Gen. 37. 4. The brethren of Joseph could not speak peaceably to him. 5. That which cannot be done of man, or by any natural cause, though unto God not impossible, as to cause a Camel to go thorough the eye of a needle, Matth. 19.6. That which is simply impossible both in nature, and to God, as including a contradiction: as it is impossible God should lie: Heb. 6.7. That which is forbidden by a superior power: as the Angel saith to Lot, Gen. 19.22. I can do nothing, till thou be come thither. 8. That which is evil and unseemly, as Joseph saith to his mistress, How can I do this great wickedness, and sin against God, Gen. 39.9.

QUEST. XII. Wherefore the Lord imparted his counsel to Abraham concerning the destruction of Sodom.

Vers. 18. SEing that Abraham shall be indeed a great nation, &c. Two reasons are given, why the Lord will not conceal from Abraham his counsel concerning the destruction of Sodom: first in regard of the dignity and privilege which the Lord had endued Abraham with: both carnal, in that he should be a father of a mighty people: and spiritual, because of him should come the Messiah: in whom all the nations of the earth should be blessed. 2. In respect of Abraham's diligence and duty in teaching and instructing his posterity after him. For this should seem to have been the godly practice of the fathers, to catechise their families and instruct them: concerning the creation of the world, transgression of man, destruction of the old world, God's providence, the Messiah to be revealed, everlasting life to come, and such like: Perer. 3. The Hebrews think, that because the Pentapolis, or valley of five Cities belonged unto Canaan, which was promised to Abraham, the Lord imparteth this matter.

QUEST. XIII. Of the greatness of the sins of Sodom.

Vers. 20. THe cry of Sodom is great, &c. 1. Four sins are noted in Scripture, to be crying sins: the sin of blood: Gen. 4.10. The sin of oppression, Exod. 2.23. The detaining of hirelings wages, I am. 5.4. The sin of uncleanness, as in this place: Perer. 2. By the cry of sin is here understood the impudency of sinners, Gregor. Peccatum cum voice est culpa in action, peccatum cum clamore est culpa cum libertate, &c. Sin with a voice, is a fault in action, sin with a loud cry, is a licentious liberty, lib. 5. moral c. 7. 3. Their sin is said to be multiplied: 1. because of the continual custom of sinning. 2. The number of offenders. 3. The number of sins: as pride, fullness of bread, idleness contempt of the poor, Ezech. 16.49. Perer. 4. Their sin in the singular number is said to be increased, because, though they had many sins, yet there was one most notorious amongst them, the sin of uncleanness. Muscul. 5. The fruitfulness of the ground, pleasantness of the water, brought abundance: their abundance made them wanton. Philo. 6. And their sin was so much the greater, because not 15. years before, God had both chastised them by captivity, and again in mercy delivered them, yet they notwithstanding, neither regarding the mercies, nor judgments of God, went on in their sin. Luther.

QUEST. XIV. Why the Lord punisheth and for what reason.

Vers. 21. I Will go down and see. 1. It is a figurative speech: for God who filleth all things, neither goeth nor cometh: and he which knoweth all things, need no inquisition or search, to inform his knowledge. Perer. 2. God punisheth three ways. 1. for the most part God deferreth the punishment of sinners till the next world: that by his patience some may be brought to repentance: that men should think of another life and place of judgment beside this, that he might take trial of the faithfulness of his servants, that serve him obediently in faith, though presently they neither see punishment nor reward. 2. The Lord punisheth in this life, but after a long time, much patience and often warning: as the Israelites at he length, because of their sins were carried into captivity. 3. Sometime the Lord punisheth forth with, when the sin is dangerous and contagious, as Core, Dathan, and Abiron, were straight-ways punished for their rebellion. 3. God punisheth for three causes in this life: 1. for the correction and amendment of him that is punished. 2. for the preserving and maintaining of God's honor, that is contemned. 3. for the good example of others.

QUEST. XV. How Abraham went on the way with the Angels, and how he stood before God.

Vers. 22. ABraham stood before the Lord, and drew near, &c. Whereas Abraham is said, v. 16. to go out with the Angels toward Sodom: it was not to show them the way, as Rupertus: no • yet only to show his humanity unto them, who as he had entertained them friendly, so would bring them on the way kindly. Perer. the Hebrews also think he went a mile with them, to show his courtesy; but he did it rather to show his duty and reverence to the Angels. Calvin. for Abraham did not now think they were Prophets: but knew them to be Angels, not by their departure and going into heaven, as Augustine thinketh: but he discerned it before by their communication. 2. Abraham acknowledgeth the third Angel to be God: and therefore the other two only are called Angels. Genes. 19.1. Iun. and prepareth himself to make intercession to God: as the Chaldee readeth, he stood in prayer: some think, that the three Angels vanished away, and then God spake to Abraham, some that this was a new vision, after the Angels were departed: some take this to be an Angel, who is called Jehovah, because the Lord spake in him: Mercer. but by this means, Abraham should have committed Idolatry, in worshipping the Angel, because God spake in him: therefore it is to be thought, that this third Angel was Christ: and whereas in the next Chapter, v. 18. Lot also saith, Lord: he speaketh not to the Angels, but turneth to God. 3. He draweth near unto God, both by his reverent approaching, and in his devout affections. Calvin.

QUEST. XVI. Abraham's prayer not to be accused of temerity.

Vers. 24. WIlt thou destroy and not spare the people for fifty righteous? &c. 1. It is evident that Abraham's intercession is specially intended for Sodom: whereof the Lord maketh specially mention, v. 20. yet his affection and pity was in like manner extended to the other Cities, that they might be spared according to the same rule. 2. Neither did Abraham dissemble his affection, as some think, as though he only made intercession for Lot his kinsman there dwelling, but he remembereth all other righteous men, that should be there found. Calvin. 3. Neither doth Abraham pray more in affection than judgment, as Pererius thinketh: because it is no unjust thing with God to chastise temporally the righteous with the wicked, as Ezekiel and Daniel were carried into captivity: for the same chastisement is to a divers end, to the wicked and impenitent, a beginning of everlasting judgment, to the righteous, a correction for their amendment: neither was it necessary that for the deliverance of the just the whole City should be spared: for God could deliver the righteous, as Noah in the flood, and Lot in the families of Sodom, and destroy the rest: Abraham upon these reasons is not to be accused of temerity: because that from this place, the Apostle seemeth to derive that sentence, Rom. 3.6. else how shall God judge the world? 4. Wherefore concerning the first reason, I think rather with Vatablus, that Abraham urgeth not God's justice as in it self considered, but in the opinion of the infidels: who not knowing how the same punishment may sort out to divers ends, would accuse God of injustice, if the righteous should have perished with the wicked: or with Calvin, that Abraham propoundeth to himself the destruction of Sodom, as a fore-runner of everlasting judgment, and therefore prayeth that according to the rule of God's justice, the righteous might be exempted from it. 5. Neither doth Abraham entreat, that the City should altogether be untouched, and the wicked go unpunished, but that the righteous might be spared. Calvin. so he requesteth two things, the one, that the very place might be preserved, not utterly destroyed: if not, yet at the least that the righteous perish not. Marl. 6. Whereas God saith, v. 26. I will spare all the place, &c. He in his mercy granteth more than Abraham asked: that if there could have been so many righteous found, the City for their sakes should have been wholly delivered: which was an indulgence, which the Lord would have granted for this time, not to be a perpetual rule: for the Lord afterward by his Prophet threateneth, that if Noah, Daniel and Job were among the people, they should only deliver their own souls: he would not spare the rest for their sakes: Esech. 14.16. Pererius.

QUEST. XVII. Why Abraham beginneth at fifty and endeth at ten.

FUrther, if it be asked, why Abraham beginneth with 50. and endeth at ten: and beginneth not rather here first. 1. We need not for answer hereunto, with Thomas Anglicus, pick out a mystery from the numbers: who by fifty, understandeth such as are perfectly righteous, and so by the other lesser numbers, the inferior order of just men: for the Scripture useth other proportions to set forth the degrees of righteous men, as an 100.60.30. Matth. 13.8. and if this were a good reason, Lot should have been none of the righteous persons, because he was under ten. 2. But the other conjecture of the same author is not to be refused: that Abraham will not be so bold, as at the first to entreat, that the City might be saved for tens sake, but descendeth by degrees. 3. Neither is Tostatus reason good, that Abraham is directed of God, to descend no lower than ten, because he knew that there were some just men under ten, for whose sake yet he would not spare the City: which just men he thinketh themselves were delivered: that God directed Abraham in his prayer is true; but not upon any such ground, for excepting Lot, his wife and two daughters, and other righteous men are mentioned to be delivered: nay the Scripture saith, all the inhabitants beside of the Cities were destroyed: Genes. 19.25. and so it is like, that all which died in the flames of the Cities, were partakers also of their sins. 4. Neither the 50. first named, are to be divided among the 5. Cities: 10. to be found in every City, as some of the Hebrews: neither yet in naming the 50. doth Abraham pray only for Sodom, as Ibn Ezra : but though Sodom be specially mentioned because it was the mother City of the rest, in the which as the greatest City, this number was most like to be found, yet Abraham intendeth the benefit of all. Neither doth Abraham end in ten, because he thought there were so many righteous in Lots house, he and his wife, his 4. daughters and their husbands: for Lot had but two daughters, and the same unmarried: and Abraham hath not respect so much to the safety of Lots family, as the preservation of the whole City; neither yet because fewer than ten, as Noah with the rest, that made eight, could not deliver that generation: neither doth he stay at ten, as though God for a less number of just men will not spare a City: for as sometime for more than 5000. God will not suspend his judgments, as Samaria and Israel was not spared, though God had reserved to himself 7. thousand. 1 King. 19.18 so for fewer than ten, God sometime will show mercy, as he promised to spare Jerusalem, if but one righteous man could be found there. Ierem. 5.1. Mercer. 5. It is therefore more like that Abraham named no less proportion than ten, lest he should have been too bold with God: as also for this reason▪ because he must either have fallen ten more as in all the other numbers, (saving one) and then there should have been none at all: or else he should have descended by five, as in the second instance; which number of righteous persons well • nigh Abraham knew to be in Lots house; even four, himself, his wife, and two daughters; whose lives being the whole sum of the righteous in Sodom, Abraham might think a sufficient redemption, though he entreated no • , for their cause also to have the rest saved.

QUEST. XVIII. Why Abraham maketh no mention of Lot in his prayer.

FRom hence also we may take the solution of another question, how it came to pass that Abraham maketh no mention in his prayer of Lots deliverance, whom before by strong hand he had recovered from captivity, Genes. 14. 1. Some think that Abraham remembered Lot in his prayer, but Moses expresseth it not, making mention rather of that part of his prayer, which might more commend his charity in making request for strangers. Pererius. 2. Some think that Lots deliverance was included in that general request, verse. 27. that God would not destroy the righteous with the wicked. Muscul. and therefore God is said to have remembered Abraham, when he sent out Lot, that is Abraham's intercession. Genes 19.29. Luther. 3. Some are of opinion, that Abraham might have some special revelation of God's purpose for Lot. Calvin. But it is more like that Abraham relied upon God's general promise; I will bless them that bless thee: and therefore doubted not but that God had a blessing in store for Lot. Junius.

1. Doct. The wicked spared, because of the righteous.

Vers. 26. I Will spare all the place for their sakes. God spareth the wicked because of the righteous, which either are allied in blood, as Cham was preserved for Noah's sake; or joined in cohabitation as Paul had all the souls given him that were in the same ship, Act. 27. or when the righteous are moved in piety and commiseration toward them: as at Samuel's request the Lord spared the people of Israel, 1 Sam. 12.19. Muscul. therefore, sapiens est stulti redemptio, a wise man is a redemption for a fool: and as a Physician, that healeth common diseases: as a valiant man, that is a defense and muniment to the common wealth: Philo. so in foreign stories the like Princely mind is recorded to have been in Augustus Caesar, who having overcome Antony, and taken the City of Alexandria, when the Citizens expected nothing else but present destruction, the Emperor proclaimed publicly that he did pardon their rebellion for Arius sake, a Philosopher of that City, whom he used familiarly. Perer. ex Plutarch, in M. Anton.

2. Doct. Of the divers kinds of intercession and mediation.

Vers. 23. ABraham drew near, and said; Philo noteth three kinds of intercession & mediation with God. 1. God's own goodness and merciful clemency: as our Savior saith, my father himself loveth you, John 16.27. 2. The intercession and request of the righteous: as S. James saith, the prayer of faith shall save the sick: c. 5.15. 3. The repentance and true humility of the offender, that craveth pardon: as the prodigal child upon his submission was received to favor. Luke 15. 4 But he omitteth the principal intercession of all, whereupon the rest are grounded, of the which he was ignorant; the most effectual and all sufficient mediation of our blessed Savior Christ Jesus: according as the Apostle saith, If any man sin, we have an advocate with the father, Jesus Christ the righteous, 1 John. 2.1.

3. Doct. How Abraham calleth himself dust and ashes.

Vers. 27. I Am but dust and ashes. Man may be four ways compared: 1. with the brute beasts and plants, in respect of whom man is of a most excellent workmanship, being created according to God's own image. 2. with the stars and celestial bodies, unto whom man is inferior in regard of his terrene constitution, but superior in his soul. 3. with the Angels, to whom man in the substance of his soul, is but a little inferior, as it is in the Psalm, 8. Thou hast made him a little lower than the Angels. 4. But if man be compared with the omnipotent and eternal God, he is but as dust and ashes before him, and indeed as nothing: as the Prophet saith, Behold the nations are as a drop of a bucket, and as the dust of the balance: all nations are before him as nothing, and they are counted to him less than nothing and vanity, Isa. 40.15.17. therefore, Gregory saith well, Sancti quanto magis interna divinitatis conspiciunt, tanto magis se nihil esse cognoscunt, &c. the Saints, the more they consider the divine nature of God, so much the more they acknowledge themselves to be nothing.

1. Confut. Angels are not to be adored or worshipped.

Vers. 2. HEe bowed himself to the ground. From hence it cannot be concluded, that Angels are to be adored and worshipped, as the vulgar latin readeth: for Abraham supposed these to be men and not Angels, and therefore it is but a civil kind of reverence, which he giveth unto them: otherwise though Abraham should have forgotten himself, in yielding unto them adoration, yet would not they have accepted it: as the Angel forbiddeth John to worship him, Revel. 22.8. Thomas Aquinas answer, that John would have given unto the Angel, the divine and highest kind of worship due unto God, and therefore was forbidden, is insufficient: for this were to make so great an Apostle ignorant, what duty was only to be yielded to God: and it is misliked by Pererius, one of that side. And whereas he findeth out another shift, that this adoration exhibited by John was not unlawful, but inconvenient to be done in respect of the great excellency, to the which man, was now advanced by Christ: this is as slender an answer as the other: for in that the Angel forbiddeth John to worship him, because he was his fellow servant; it showeth that it was not only inconvenient, but unlawful also for one servant to worship another. John then adoreth the Angel, not of ignorance, but of forgetfulness, being in an ecstasis of mind, and ravished with the glory of the Angel: for if the Apostle had not forgotten himself, he would not twice have failed herein, Apoc. 19.10.23.9.

2. Confut. The foresight of our obedience not the cause of the increase of grace.

Vers. 19. I Know him, that he will command his sons, &c. Pererius here noteth, that God foreseeing Abraham's godliness and obedience, doth bestow upon him these great benefits, among the which was this revealing of his council concerning Sodom: whereas the only reason, as Vatablus well noteth, why the Lord doth accumulate and multiply his graces upon his servants, is his own fatherly love toward them: who having once made choice of them, doth forever love them: for what else doth the Lord here make mention of, but his own graces vouchsafed to Abraham? it was not then any merit in Abraham, that procured this increase of graces, but God's favor: who leaveth not his, but addeth graces upon graces, till he have accomplished their salvation. Calvin.

3. Confut. Chrysost. Error of freewill.

HEre further may be noted Chrysostom's error: who saith that Abraham, ex seipso, & scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit: of himself and his natural knowledge did attain to such an high degree of virtue. Pererius would thus excuse Chrysostom, that by saying, of himself, &c. he excludeth all external helps by the instruction of other, and not the secret revelation, of God's spirit and supernatural gift of faith. If Chrysostom could be so handsomely expounded, for mine own part, I would be glad: but who seeth not, that his words carry another sense? for the scripture useth, to set these two one against another, by grace, and of ourselves: Eph. 2.8. By grace are ye saved through faith, not of yourselves ; if Abraham then was made righteous of himself, it was not by grace. The Scripture also showeth, that God first called Abraham from his idolatrous country, before he did yet any commendable work, Gen▪ 12.1. Wherefore all Abraham's righteousness depended upon the calling of God, as Chrysostom in another place hath this sound saying, quamvis fidem adducas, à vocatione eam accepisti: what though thou hast faith, thou hast received it from thy calling.

4. Confut. There is no preparation in a man's nature, to his calling.

Vers. 19. THat the Lord may bring upon Abraham, &c. Hence Chrysostom noteth, that Abraham, primum in omnibus virtutis suae dedit specimen, & sic divinum meruit praesidium; did first show everywhere an example of virtue, and so merited the divine assistance. Pererius two ways would justify Chrysostom: 1. he saith, he speaketh not of merit of condignity, but of a sufficient and fit preparation only unto grace. 2. or he meaneth not that Abraham merited the first grace of justification, but only the amplification or increase of it, Perer. in 18. Genes. dispute.

Contra. 1. It is God's mercy and love, which first calleth us, before we can be any way prepared thereunto: there is no fitness, aptness, or congruity in our nature, but all is of grace: so Moses saith, because the Lord loved thy fathers, therefore he chose their seed after them. Deut. 4.37. God's love was the first motive for the choice and calling of Abraham. And again, seeing Terah Abraham's father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way before the Lord called him: what preparation could there be in Abraham, or provocation to his calling? 2. Neither was the beginning only of God's favor toward Abraham of grace, the increase thereof by merit: for Jacob being of Abraham's faith confesseth, that he was not worthy, or less, than the least of God's mercy, Gen. 32.10. he confesseth that none of God's graces, neither first or last, were conferred upon him, for his worthiness: therefore Calvin well noteth, that this word, that, consequentiam magis notat, quam causam, doth note rather a consequence, than a cause. Where the Lord findeth his servants faithful and obedient, he will increase them with further graces, not merited by their obedience, but added in mercy according to the gracious promise of God, that vouchsafeth of his fatherly goodness so to crown the faithful service of his children. For otherwise if our service and obedience be weighed in it self, it deserveth nothing: as our Savior saith, When we have done all things which are commanded, we must say we are unprofitable servants: we have dine that which was our duty to do. Luke 17.10.

1. Moral. The commendation of hospitality.

Vers. 2. HE ran to meet them from the tent door. Ambrose here well noteth, non otiosus sedit Abraham in ostio tabernaculi, &c. Abraham did not sit idly in the door of his tabernacle, sed longe aspicit, nec aspexisse contentus, cōcurrit obviam: festin • vit occurrere, quia non satis est recte facere, nisi etiam maturei, quod facias. But he spieth a great way off, neither was he content to espy, but went to meet them; he made haste to meet them; because it is not enough to do well, unless thou speedily dispatch that thou doest. Abraham therefore is commended for his hospitality: and thus is he rewarded: whereas he thought he entertained men, he received Angels as the Apostle noteth, Heb. 13.1. and Ambrose saith, qui scis an Deum suscipias, cum hospitem putas: how knowest thou, whether thou receive God, whom thou takest to be a stranger? But nowadays, men are so far off from hasting to meet strangers, to invite them home, that many of the poor members of Christ with begging and entreating, can hardly find entertainment.

2. Moral. Against curious building and careless hospitality.

Vers. 6. ABraham made hast into the tent to Sarah, &c. Abraham is not curious in his dwelling, but courteous in entertaining of strangers: much unlike is the practice of these days: great men delight to build great houses, but keep no hospitality: Abraham contrariwise, contenteth himself to dwell in a tent, yet his doors are open to strangers. This example of Abraham shall condemn the curiosity of this age in trimming their houses, and their carelessness in entertaining strangers.

3. Moral. Women must learn to keep their own houses.

BEside, in that Sara kept in her tent, the property of a modest matron is expressed, which keepeth her self at home, and loveth her own house; by which example such gossips and busy bodies are reproved that use to go from house to house, giving themselves to idleness and prattling: as the Apostle describeth them, 1 Tim. 5.13.

4. Moral. Against curiosity in diet.

Vers. 7. TOoke a tender and good calf: here is a pattern of frugality: Abraham prepareth for his guests, no wine, curious fare or dainty dishes, but wholesome country fare, as cakes, butter, milk, veale, and such like: curiosity then and niceness, superfluity and excess in feasts and banquets is not commendable. Perer. as the Apostle saith, Be not drunk with wine, wherein is excess, Eph. 5.15.

5. Moral. Against curiosity of the ear.

Vers. 10. SAarah heard in the tent door: Sara being otherwise a most modest matron, yet showeth her infirmity and curiosity, in listening behind the door, what the Angels said to Abraham: which is a fault very much incident to that sex, to be harkening and giving ear to hear things to which they are not called unto. The Preacher giveth a caveat against such curiosity of the ear. Eccl. 7.23. Give not thine heart to all the words that men spake, &c. Muscul.

6. Moral. Against marriage for lust in old persons.

Vers. 12. AFter I am old, shall I have lust? Sarah thought it a shame for her in her old age to give her self to the sport and pleasure of youth: hereby the dotage of aged persons is reproved, which do provoke their decayed and dead bodies to lust again, and do revive their abated heat by unequal and unseemly marriages. Perer. Hereunto agreeth the counsel of the Apostle, that wisheth younger widows to marry, but such to be chosen as were not under sixty year old, 1 Tim. 5.10. supposing such to have not such need of marriage.

7. Moral. The duty of wives to their husbands.

Vers. 12. ANd my Lord also. Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands, as Sarah was to Abraham, calling him Lord or master, 1 Pet. 3.6.

8. Moral. Sin must not be excused but acknowledged.

Vers. 15. SArah denied, &c. Though Sarah shown her infirmity in her denial, yet being convinced, she by silence yieldeth, she in obstinacy replieth not to justify her sin: so likewise Peter after he had denied Christ, did not double his sin by defending it, but diminish it by lamenting for it▪ Musculus.

9. Moral. God's love appeareth in revealing his will to his servants.

Vers. 17. SHall I hide from Abraham that thing which I do? &c. Like as a true friend will impart and reveal his secrets to his friend: so the Lord herein showeth his love to Abraham, in vouchsafing to reveal unto him his counsel. So our Savior saith to his Disciples: Henceforth call I you not servants, for the servant knoweth not what his master doth, but I have called you friends, for all things that I have heard of my father, have I made known to you. John 15.15. Even so also are the faithful bound to propagate the knowledge of the truth, as Abraham is commended, because he would teach his sons, and his household after him to walk in the fear of the Lord, Calvin.

10. Moral. Examination must go before judgment.

Vers. 21. I Will go down and see, &c. The Lord which knoweth all things, needed not to have searched or examined the truth, before he proceedeth to punishment: But this is for our example, as Gregory noteth: ne mala hominum ante presumamus credere, quam probare: that we presume not to give credit to the report of men's sins, before we have proved.

Thus the Lord did in punishing the old world, and in confounding the languages, Gen. 11. first take trial and knowledge of the transgression, before he inflicted punishment: which is a pattern for Judges, to proceed maturely and gravely to sentence, after due examination and searching out of the cause: as Job saith, when I knew not the cause I did search it out. Job 29.16.

11. Moral. The efficacy of the prayers of the Saints.

Vers. 29. ANd he yet spake to him again. 1. Here appeareth the great liberty of speech, and boldness of the Saints in their prayers: Abraham reneweth his requests 9. times. 2. We see also the goodness of God, that cannot withstand the requests of his servants, nor be offended with their importunity. Muscul. So Moses, when God had purposed to destroy Israel, did strive in his prayers, and obtained favor by his importunity. 3. If God so patiently heard Abraham praying for wicked Sodom, much more graciously will he receive the supplications of the faithful for his Church. Calvin.

QUEST. I. Why Lot sat in the gate of the City.

Vers. 1. LOt sat at the gate of the City, &c. 1. Neither as a Judge, because he sat in the gate, which was the place of judgment. 2. Neither to meet his shepherds with their flocks. 3. But Lot there sat as Abraham in his tent door, to take occasion to entertain strangers, as also knowing the wicked use of the City, to preserve them from their rage and violence. Calvin.

QUEST. II. Of the 2. Angels that came in the evening.

Vers. 1. IN the evening came two Angels. These two were not the son and the holy Ghost, as some think, and that God the father staid still with Abraham: but they were, as they are called Angels. 2. They are two, nor for that one had commission to destroy Sodom, the other to deliver Lot, or as though one Angel had not sufficed for this business; but they were both joined in commission, as it pleased God. 3. These were Angels and not Prophets: which are also called men, because they were Angels in nature, and men in their habit. 4. They stayed not 5. hours in the way, as the Hebrews think, but Sodom was of such distance from Abraham's tent, that the journey might well ask 5. or 6. hours. 5. They came about eventide to Lot, at noon and in the clear day to Abraham: they were to him messengers of joy, but now Ministers of judgment. 6. Lot bowed himself upon his face aphim, his nose touched the ground: which is not added here and not before concerning Abraham's obeisance, as though Abraham being the more worthy person, would not bow so low, as Rabbi Carus: but it is added, ex abundanti: Mercerus.

QUEST. III. Of Lots inviting of the Angels into his house.

Vers. 2. SEemy Lord's. 1. It is but a curious observation: that adonai is here written with patach, as being but a civil salutation, and before, c. 18.3. with camets as being then properly spoken of God: for neither did Abraham know them at the first to be Angels, nor yet is the word in most copies there written with cametz. 2. Neither doth Lot say turn aside into my house, as by the postern or privy gate, for fear of the Sodomites, as Rasi, for their going in was well known unto them. 3. It is also a curious note, that Lot would have them first go in, and then wash, that they might not be seen washing in the streets. 4. Neither do the Angels at the first refuse, that Lot might not come in danger for lodging of strangers, which was publicly forbidden, as some think, in Sodom: But they civilly refused, to make trial of Lots humanity, as for the same cause our Savior did the like, to make his two Disciples more earnest. Luke 24. Mercer.

QUEST. IV. Whether the children and all the people of Sodom came together.

Vers. 4. FRom the young to the old; all the people from all places: 1. Not such children only as were of discretion came together, Cajetan: but even the youth of the City corrupt by the evil example of the rest, flocked together with the rest: Calvin: as we see that children, where an unruly company is assembled, do run on heaps. 2. Neither as Lyranus and Tostatus, is it an hyperbolical speech that all the people came together: but it is most like, that this was a general concourse of the whole City, all besetting Lots house, some nearer, some further off. Pererius. 3. Some think that the Sodomites would admit no strangers to come in among them, and therefore they were so earnest against these young men: for whereas there are 4. properties among men, 1. mine is mine, thine is thine, 2. mine is thine, and thine is mine, 3. mine is mine, and thine is mine, 4. mine is thine, and thine is thine: the 1. of natural men, the 2. of populare, the 3. of cruel men, the 4. of godly: the Sodomites were of the first and third rank being unmerciful to others, all having to themselves. Mercer.

QUEST. V. Of the beastly and immoderate lust of the Sodomites.

Vers. 5. BRing them to us, that we may know them, &c. 1. Their meaning is not that they would know what guests he had received into his house. 2. Neither did they by a mannerly term conceal their vile lust. Calvin. 3. But they were come to that impudency that they were not ashamed publicly to proclaim their wickedness: but the Scripture setteth down an unhonest thing by an hohonest name. 4. And this seemeth to have been extraordinary, and not usual thus to beset Lots house, both because these two young men, were of excellent and Angelical beauty and favor, which kindled their filthy lust: and God so disposing, that before their destruction they should come to the height of sin.

QUEST. VI. Why Lot stayed in Sodom so wicked a place.

NOw whereas it may be questioned, why Lot would stay in such a wicked City, the answer is. 1. That by this occasion a trial might be had of the horrible wickedness of the Sodomites. 2. And that God's mercy might appear in Lots deliverance. 3. Chrysostom addeth further: that Lot staid, ut • icut optimus medicus morbos eorum emendaret, that as a good Physician he might cure their diseases: and though he saw that he little prevailed, yet he was not to give over, as a good Physician though he cure not, nihil de art sua, vel officio praetermittit, he doth omit nothing of his art or duty.

QUEST. VII. Whether Lot offended in offering his daughters.

Vers. 8. BEhold now I have two daughters: This fact of Lots, in offering his daughters to the rage of the Sodomites is diversely excused. 1. Ambrose reason is, minus erat secundum naturam coire, quam adversus naturam delinquere: it was a less fault to company with his daughter, according to nature, than with the young men against nature: and so according to that saying, of two evils the less is to be chosen; which rule indeed holdeth in such evils, as are punishments, but not in such evils as are sins: in corporal things, not in spiritual: no evil or sin is to be admitted at all: neither is it commendable before God to escape a greater sin by doing a less: there is no such necessity, that a man should commit sin; he ought rather to die than to sin. If he be blessed that condemneth not himself, in the thing he alloweth, Rom. 14.22. then he is not blessed, that alloweth a sinful thing in act, which he condemneth in judgment. 2. Chrysostom's excuse is, that Lot did it, ut servaret hospitib. honorem: that he might preserve his guests from shame and violence. But for this Saint Paul hath given us a rule, not to do evil, that good may come thereof, Rom. 3.8.3. Augustine maketh this supposition, though he allow it not; noverat • as non peccare, si in ipsis fieret, quod in vita fieri in se sustinebant: he knew that his daughters should not sin, if they were forced to endure that, which was against their wills: and therefore his daughters not sinning, he sinned not. But Augustine himself doth very well answer this objection, that if the maidens had consented to the Sodomites, facient cum Sodomitis te author nequitiam: thou shouldest be the author of their sin, if not patientur a Sodomitis te author violentiam: thou art the author of this violence. 1. It was uncertain, whether they might have been drawn to consent. 2. yet was it a sin in Lot to prostitute his daughters, especially being betrothed to others, as it may appear, v. 14.

4. Cajetan thinketh, that Lot did not offer his daughters with any purpose to put off one sin with another, but useth an hyperbolical kind of submission, thinking thereby to appease their rage; some add further, that Lot knew, they would not desire his daughters, being espoused already to some great men of the City; ex Calvin. But this had been too great presumption in Lot, and tempting of God, to make such an offer to so unruly a multitude, hoping that it would not be taken.

5. Some think, that though a man in himself is not to do a less evil to avoid a greater, yet it is lawful, when we see another obstinately set to commit a great wickedness, to mollify his mind with a persuasion or insinuation to a less evil, as Chrysostom would have those that are accustomed to swear, rather to swear by their own head, than by God: Gregory resembleth it thus: qui murorum vndique ambitu clauditur ne fugiat, ibi se in fugam praecipitet, ubi brevior murus invenitur: he that is shut up within the wall, that he cannot fly, let him escape that way where the wall is lowest. Contra. 1. This is a good rule, where we are persuaders only from evil, and not actors ourselves of evil; for Augustine's rule is good, peccare omnino non debemus, ne alij gravius peccent: we must not sin at all, lest other sin more ; If Lot had persuaded them rather to have gone to the maids of the town, and let the young men alone, it had been more tolerable, than to prostitute his own daughters. 2. Though in it self it be a greater sin, to abuse men unto lust, than women, yet was it a greater fault for Lot to be the author and counselor of this attempt against his daughters, than to suffer his guests to be abused.

6. Wherefore this fact of Lot cannot be justified, no more than that of the Ephrathite, Iud. 19.24. though it may be somewhat qualified: 1. in respect of Lots good charitable affection to use all means to preserve his guests from violence. 2. in regard of those times, when knowledge was not so ripe, nor it might be this point so well cleared to Lots judgment, whether a less evil might not be admitted, that a greater be avoided. 3. Lot, as Augustine well conjectureth, did it animo perturbato, with a troubled mind, and of a sudden, and therefore not so well advised. 4. If any shall urge S. Peters words, 2. epist. 3.7. And delivered just Lot vexed with the unclean conversation of the wicked ; and hence conclude that Lot was herein blameless: he shall not so reason well: for though generally Lot be called a just man, yet it followeth not, that every particular act of his was just: for then his incest with his two daughters would find defense.

QUEST. VIII. With what kind of blindness the Sodomites were smitten.

Vers. 11. THey smote the men with blindness, &c. that they were weary in seeking the door, &c. 1. Chrysostom noteth, non tantum excoecati sed viribus dissoluti, &c. they were not only blinded, but their strength failed: this also may well be conjectured, yet the word beareth not that sense, but only that they were weary in seeking the door, so Laah signifieth. 2. one Ribera, as Pererius noteth, would have it understood, not of Lots door, but that every man returning was weary in seeking his own door: because it is said, Wisd. 19.16. Everyone being compassed with darkness, sought the entrance of his door: which words are uttered of the darkness of the Egyptians, not of the blindness of the Sodomites: and it is evident by the text, that the Sodomites sought to find that door, which the Angels pulled in Lot by. 3. This blindness, was neither an utter deprivation of their sight, for then as Augustine saith, they would rather have sought them guides to have led them, than labored to find the door: neither was it an obscuring of their sight concerning the object of the door only, as Perer. neither was it a blindness procured by any natural means, as by the obscuring the object, darkening the air, or weakening the sight, as Pererius imagineth: but it was a miraculous and immediate work: they smote the men with blindness ; they smote not the medium or the object: but their sight was generally blind, that they had no discerning of one thing from another: as the Aramites were blinded, that they could neither discern Elisha the prophet, the way, nor the City. Calvin. so that both their discerning and seeing faculty, both inward and outward sense were dazzled, and therefore the word sanuere, is put in the plural number, San • erim: they were then as it were san blind, which word may very well be derived from the Hebrew: so is the property of such, not to descry or discern things of any distance from them.

QUEST. IX. Lot had only two daughters, no other children.

Vers. 14. LOt went and spake to his sons in law, &c. 1. These were the men unto whom Lots daughters were espoused, not already married, as some of the Hebrews think, and Mercerus, that Lot beside the two Virgins, had two other daughters married: but it may appear that Lot had no more sons or daughters, but only two: because when the Angel had bid him bring out his sons in law, his sons and daughters, he only spake to his sons in law: therefore sons he had none, nor other daughters to speak unto, but those two which were with him. 2. It is evident also, that only Lot, his wife, and two daughters were delivered out of the flames of Sodom: 1. that it might appear, that there were no more righteous persons in Sodom, so that the number of ten last mentioned by Abraham, could not be made up. 2. If any other had escaped, if men, Lots daughters would rather have practiced with them than their father, if women, they would have enticed them to do the like as they did. As for the wine, which they drunk, they might either carry it themselves, or upon beasts, there was no such necessary use of servants in that behalf: or which is most like, they brought it with them from Zoar. Mercer.

QUEST. X. Why Lot is willed to speak to those that would not hear him.

Vers. 14. HE seemed, as though he had mocked. It will be here questioned, why the Lord willeth such to be warned, whom he knew would despise their calling. The answer is ready, God notwithstanding would have them to be called, that they might be more inexcusable, and his judgments appear to be most just: like as he hath appointed the Gospel to be preached to all the world, yet many are called and few chosen, as our Savior saith, Mat. 20.16. ex Calvin.

QUEST. XI. Why Lot and the rest are forbidden to look back.

Vers. 17. LOoke not behind thee. The Lord forbade Lot, and likewise the rest with him, to look behind them, not either because of the Angel that destroyed Sodom, or for that it was dangerous to look into the infected air, as the Hebr. but for these reasons: 1. to try their obedience, as he did Adams in prohibiting the eating of an apple. 2. to show hereby the indignity of that place, that was not worthy by any honest man to be looked upon. 3. to stay Lots curiosity, that he should not too narrowly look into God's judgments, or gaze upon his works. Perer. 4. as also for more speed sake, as the Apostles were likewise forbidden to salute any by the way. Iun. 5. that Lots desire and affection might be sequestered from the pleasures and wealth of the City. Calvin.

QUEST. XII. How Lots wife looked behind him.

Vers. 26. HIs wife looked back behind him. 1. not behind her self, as the Latin readeth: 2. nether yet being behind Lot, dragging after him, did she look back, as Cajetan in c. 19. Genes. & Mercer. 3. neither did she look behind upon Lot, that she might come after him. Calvin. for then she had not broken the Angels charge. 4. but she looked toward Sodom behind and beyond her husband. Iun.

QUEST. XIII. Why God so severely punished Lots wife.

SHe was turned into a pillar of Salt. God shown this example of severity upon Lots wife, 1. for her disobedience. 2. her incredulity, in not giving credit to God's word. 3. her curiosity in desiring to see the City burning. 4. her foolishness in pitying the ruin of her country, kindred, and people. 5. her affection seemed yet to be addicted to the pleasures of Sodom, and therefore our Savior giveth a caveat hereof, Remember Lots wife, Luke 17.32. that we for saving and loving of this life, lose not the next. Perer. Calvin.

QUEST. XIV. What pillar of Salt Lots wife was turned into.

PIllar of Salt. 1. Not because Lots wife perished in the fire of brimstone mingled with salt, as it is Deut. 29.23. as Ibn Ezra: for it might as well be said a pillar of brimstone. 2. neither is it so called only because it was a durable pillar: as an everlasting covenant is called a covenant of salt. Numb. 18.19. for salt hath a property to preserve things from corruption and decaying. 3. Neither was she turned into a pillar of salt, because she refused to bring the guests salt the day before, as some of the Hebrews dream. 4. Neither yet is it an allegory, to signify such to be as senseless pillars, which divert their affections from spiritual to earthly and sensual things: as Philo applieth it. 5. But hereby is signified, that she both was turned into a pillar of material salt, and that also durable and of long continuance, which Josephus saith, remained to be seen in his time, B • rchardus long after maketh mention of it in his description of the holy land: and the Targum Hierosolymit. saith, that it is duratura us{que} ad tempus resurrectionis, to continue till the resurrection: but God would have that monument, ut praestet fidelibus condimentum, &c. that it might be a seasoning to faithful men to take heed of backsliding, as Augustine noteth.

QUEST. XV. What became of Lots wife.

FUrther, 1. Neither must it be supposed that her soul, but her body only was turned into a pillar of salt. Calvin. 2. And the Lord might have mercy upon her soul, though this chastisement was shown upon her body. 3. And it is most like that this miracle was done before Lot came to Zoar: neither is it to be thought, that Lot and his two daughters went before, and his wife staid behind in the field to look back, as Cajetan thinketh: but it was done in Lots sight and presence, for the better example sake, before they entered into Zoar: for when Lot departed out of Zoar, mention is made only of him and his two daughters. And they which have travelled that country do testify, that this pillar was to be seen between Segor and the dead Sea, where Sodom and Gomorrhah stood. Perer. ex Borchard.

QUEST. XVI. Why Lot refuseth to go to the mountains.

Vers. 20. SEe now this City hereby, &c. 1. Neither was this done in mystery, that Lot refused the mountain to dwell in Zoar, to signify, as Gregory collecteth, that a low, humble, and mean life, is to be preferred before high places. 2. neither did Lot refuse the high places, because of the craggy rocks and steep hills, which are to be seen in the mountains of Engaddi: 3. But Lot himself giveth two reasons, why he preferreth Zoar before the mountains: one in respect of himself, because the City was hard by, and he might sooner escape thither, than to the mountain: the other in behalf of the City, he entreateth for it, because it was but a little one, and not likely to be so wicked, as the more populous Cities

QUEST. XVII. How the Lord saith, I can do nothing.

Vers. 22. I Can do nothing, &c. 1. Some apply this to the Angels, which could not exceed God's commission. Muscul. 2. Some to Christ in respect of his humanity to be assumed. 3. But it is better understood of Christ as he is God; neither doth this restrain the power of God, which is no otherwise executed, but according to his will: he cannot, because he will not, neither can change his decree concerning the saving and delivering of Lot: as in the like phrase of speech, it is said in the Gospel, that Christ could do no great works in his own country, because of their unbelief. Mark. 6.5. for like as the Lord promiseth and purposeth a blessing to the faithful, as here deliverance to Lot, so he hath decreed to with-hold it from unbelievers. 4. The Hebrews do here but trifle, that the Angel is here deprived of his power, because he did arrogate it to himself, v. 13. and that they were deprived of their ministry: 138. years, till Jacob's ladder.

QUEST. XVIII. Of the name of the City Zoar.

Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor, as the Latin and Septuagint read. 2. Theodoret also is deceived, that saith Segor signifieth the opening of the earth, because the earth swallowed up the inhabitants of this City: for that is the signification of Bela, which was before the name of the place, Gen. 14.2. derived of the word balaug, to swallow or devour. 3. The right etymology then of the word is here given by Lot, because it was tsegnar, a little one. 4. This was an happy change, not only of the name, but of the condition and state of the City: before it had the name of destruction, but now it is called little, that it might put them in mind of God's mercy in sparing of the City for that time at Lots request. Muscul.

QUEST. XIX. How the Lord rained from the Lord.

Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven, &c. 1. This is not all one, to say the Lord rained fire from himself, as Vatablu • , Oleaster, with others: that note this to be a phrase of the Hebrews, to put nownes for pronownes: as Gen. 4. Lamech saith, hear ô ye wives of Lamech for my wives: 2. Neither doth it only signify, that this was an extraordinary and miraculous rain, caused by the Lord himself, beside the course of natural causes: as Cajetan. 3. But this place was well urged by the fathers, to prove the eternity of Christ: that the Lord Christ, to whom the father hath committed all judgment, did rain from Jehovah his father. Thus the fathers applied this text. Justinus, Tertullian, Cyprian, Epiphanias, Cyril, with others. Thus Marcus Arethusus, in the Syrinian Council did godlily interpret this place against the heresy of Photinus, that held Christ not to have been before his mother. 4. For thus the Lord hath tempered the Scriptures, that beside the literal sense, in divers places of the old testament, the mystery of the Trinity is insinuated: Gen. as Let us make man: Psal. 1. This day have I begotten thee: which the Jews understand literally; the first they say is but a phrase of speech: the second uttered of David. But to our understanding, the mystery of the Trinity is here revealed.

QUEST. XX. Of the rain of fire and brimstone, the beginning and manner thereof.

RAined brimstone and fire. 1. This was a miraculous and extraordinary rain, wherein fell together fire and brimstone, as a fit matter to disperse the fire, and salt also: as it may be gathered, Deut. 29.23. The land shall burn with brimstone and salt: and it may be, that water poured down also, whence was gathered the dead sea remaining to this day. 2. This rain came from heaven, that is the upper region of the air, the place for fiery meteors: and it is not unlike, but that the nature of the soil, being full of pitch and slime and other combustible matter. Gen. 14.10. did much increase the combustion: though Strabo be deceived, who thinketh, that this fierce fire did break out first from the earth, lib. 17. 3. This was a fit punishment for this wicked people, that as they burned with unnatural lust, so they should be consumed with unnatural fire, Gregor. 4. The subversion of these cities was very sudden: it was done, as Jeremiah saith, in a moment, Lament. 4.6. And Abraham rising up early in the morning, saw only the smoke, and not the falling of the fire: and yet the sun was but in rising, when it began to rain fire and brimstone, Gen. 19.24, 28. by the break of day the Angel hastened Lot forward, v. 15. between which and the Sun rising one may go four miles, as the Hebrews. 5. Of all examples of God's judgments, this is the most fearful in Scripture: 1. because of the strange punishment: 2. the suddenness of their destruction. 3. The perpetual monument thereof to this day. 4. And it was a forerunner of everlasting fire and perdition, Jude v. 7.

QUEST. XXI. How many Cities were destroyed with Sodom.

Vers. 24. VPon Sodom and Gomorrhe. 1. Neither were these two cities only destroyed, as Solinus. 2. Nor yet ten cities, as Stephanus, or thirteen, as Strabo. 3. nor five, as Lyranus, Theodoretus, who think, that Zoar also was destroyed after Lots departure. 4. But it is most like, that only four cities were overthrown, Sodom, Gomorrhe, Admah, Zeboim; for these only are rehearsed, Deut. 29.23. for Zoar was preserved by the intercession of Lot, v. 21. I will not overthrow this city, for the which thou hast spoken : and it was known by the name of Zoar in Isayas time, cap. 15. 5. Jerome also maketh mention of it in his days, and saith, Sola de quin{que} Sodomorum urbib. precib. Lot preservatae est: it was only of the five cities of the Sodomites preserved by the prayer of Lot. 5. But whereas it is said, Sapient, 10.6. that the fire came down upon the five cities : the word is pentapolis, which is taken jointly for the whole region, wherein the five cities stood, not for the five cities severally: ex Perer.

QUEST. XXII. Of the largeness of the plain that was destroyed.

Verse 25. ANd overthrew those cities and all the plain, &c. where now standeth the dead and salt lake or sea. 1. Pliny saith, it is above an hundred miles long, and twenty five broad. 2. But Josephus, which better knew, being brought up in the country, giveth it • ut 580 furlongs in length, that is, 72. miles and somewhat more, and 150. stadia or furlongs broad, that is, nineteen miles or thereabout. By this it may appear what a great destruction this was, which overflowed such a great circuit of ground. 3. Aristotle also testifieth by hear-say, that the thickness and saltness of the water is such, that it beareth up man or beast, thrown into it, ex Perer.

QUEST. XXIII. Whether any were saved beside Lot and his company.

ALL the inhabitants of the cities. 1. Then Strabo 〈◊〉 deceived, which thinketh that some of the cities were forsaken of those which could fly away, lib. 17. so that he supposeth, that divers escaped: but the Scripture testifieth, that all the inhabitants saving Lot, his wife, and two daughters were destroyed. 2. Not only the men and women, but the infants also perished in the fire, so that there remained no seed or offspring of the Sodomites: as the Prophet witnesseth, Isai. 1.19. Except the Lord had reserved unto us a seed, we should have been as Sodom, &c. This the Lord did, 1. to increase their sorrow and torment in seeing the destruction of their children. 2. to show his perfect detestation of that wicked nation, whose very seed was accursed. 3. Although those infants were not guilty of their fathers actual sins, yet it may stand with God's justice temporally to chastise the children for their fathers sins, as David's child begotten in adultery died, Perer. 4. God hath absolute power and free choice to show mercy to whom he will, and to withhold it at his pleasure. 5. God's judgments are secret, yet most just. Calvin. 4. This destruction of the Sodomites by fire was a foreshowing of everlasting fire, the vengeance whereof they now suffer, Jude 7. therefore Jerome is deceived, that saith, Deum ad praes • ns reddidisse supplici • , ne in aeternum puniret ; that God did chastise them presently, that he should not punish them eternally. Unless Jerome be expounded to speak conditionally, if they repented, which it is not like they did. We may therefore safely subscribe to the sentence of Saint Jude, that the Sodomites are eternally punished: for neither were there any just men left after Lot was gone out, upon whom God might show mercy: neither is it like they did repent in that instant, seeing they scorned Lots warning before: neither can any temporal punishment whatsoever, redeem or buy our everlasting damnation.

QUEST. XXIV. Of the barrenness of the ground where Sodom stood, and the strange fruit there growing.

Verse 25. ANd all that grew upon the earth. 1. Not only for that time were the plants and herbs smitten, but the earth was stricken with barrenness forever. As the Psalm hath reference to this example, 107.34. A fruitful land turneth he into barrenness or saltness for the wickedness of the inhabitants. Aristotle also witnesseth, that the bitterness and saltness of the water is such, that no fish can live therein, lib. 2. meteor. 2. Borchardus also that spent 10. years in the viewing of that country, saith, that no grass groweth there, and that it always smoaketh: 1. pars. c. 7. num. 38. which is agreeable to that place of the Prophet Isaiah, 34.9. The rivers thereof shall be turned into pitch, the dust thereof into brimstone, the smoke thereof shall go up for evermore. 3. Others also do write, that the fruit which there groweth, is outwardly like other fruit, but within the rine there is nothing but dust and ashes. Joseph. li. 5. de bell. Iudaio. Solinus saith, Fuliginem favillaceam ambitus extimae cutis cohibet, that the goodly outward rine or skin only doth keep in the filthy soily embers, cap. 37. Pererius.

QUEST. XXV. Why Lot feareth to stay in Zoar.

Vers. 30. HE feared to tarry in Zoar, &c. 1. Not so much for that the City was subject to earth-quakes, and had divers times before been thereby overthrown, whereupon it was called Bala, of Balaug, which signifieth to swallow or devour; and therefore Lot might think, that now much more the same calamity might befall it in this fearful tempest of fire and brimstone, sic Hieron. in tradition. Hebraic. 2. But rather Lot seeing the same sins to reign in this place, might fear lest the same punishment should overtake them: wherein notwithstanding he showeth his weakness in not staying upon the Lord's promise, Calvin. 3. As also that fearful judgment which fell upon his wife at his entering into Zoar might move him the sooner to depart from thence.

QUEST. XXVI. How Lot is said to be delivered for Abraham's sake.

Vers. 29. GOd thought upon Abraham, and sent Lot out, &c. It may be here questioned how Lot is said for Abraham's sake to be sent out, when Saint Peter saith, That just Lot was delivered, 2 Pet. 3.7. he was then delivered for his own righteousness by the Apostles sentence. The answer here is not that Lot was delivered for his service to Abraham in Egypt, in concealing Sarah to be his wife, or following him out of his Country; but, 1. Lot was indeed principally delivered, neither for Abraham's, nor his own righteousness, but for the Lord's own mercy and goodness sake: and it is most certain that Lot should have been delivered, though he had not been Abraham's nephew: yet the Lord to testify his love to Abraham, and to encourage us one to pray for another, doth show how much the prayers of the faithful prevail with him. 2. God is said to remember Abraham, not what he prayed, but what God said to him, that he would not destroy the righteous with the wicked, Muscul. 3. As also it may be referred to the Lord's first promise made to Abraham, I will bless them that bless thee, Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham, but God's gracious promise toward him, Iun.

QUEST. XVII, Whether Lots daughter were indeed ignorant that there was no man left alive but her father.

Vers. 31. THere is not a man in the earth to come in unto us, &c. 1. Origen thinketh that Lots daughters thought ver •• y that all the world had been destroyed by fire; as it is like that they had heard of their father that there should be a conflagration of the world, but they perfectly understood it not: But this is not like, for they might easily have discerned from the hills, the rest of the Country to be untouched, and they came but lately from Zoar, which was preserved. 2. Some think further, that this ignorance of theirs was invincible and remediless, and by this argument would excuse their practice with their father, sic Joseph. lib. antiq. Irenaeus lib. 4. c. 51. Ambrose lib. 1. de Abraham. c. 6. 3. Others thnke that indeed Lots daughters did thus ignorantly persuade themselves, but so as that present arguments were offered to cause them to think otherwise, and therefore their ignorance was not invincible▪ as the view of the Country, the preservation of Zoar, which upon their fathers fear they might imagine also to be destroyed; the remembrance that Sodom was punished for their particular sins: they knew also that their father had a godly uncle, and a great kindred; at the least they might before this attempt have consulted with their father Cajetan. Perer. 4. But I rather subscribe to Calvin, that they do not so speak, as though all men of the world were perished (which they did know upon the former reasons) but only the men of that place; as Junius well translateth, In tera hac; In this Country ; and they being shut up in the Cave could have no access unto others, Mercer. Though that other conjecture of Calvin's, that there might be beside some of their servants, be not so probable, for they would not then have practiced with their father.

QUEST. XVIII. Lots drunkenness whether to be excused.

Vers. 32. WE will make our father d • unke with wine. &c. 1. Some do altogether excuse Lot in that he was d • unken, b • cause he did it not of intemperance, but only to mitigate and allay his grief and heaviness, Chrysostom. hom. 44. in Gen. And Thomas saith, that Lot totaliter excusatur à culpa, that Lot is wholly to be excused; and his reason is, because, Actus praecedens talis fuit, ut ex eo sequeretur ebrietas sine peccato; The preceding act was such, that drunkenness followed without sin: which is not true, for wine cannot be taken with excess without sin; as Saint Paul saith, Ephes. 5.18. Be not drunk with wine wherein is excess: the very excess is sinful howsoever taken. 2. Theodoret will not wholly excuse Lot, Ebrietas Lot nonnullam habet r • prehensionem, venia tamen temperatam; Lots drunkenn • sse hath some reprehension bu • worthy of pardon because, Vino animi aegritudinem solabatur; He did allay his sorrow with wine. 3. But Augustine doth wholly condemn it, thinking that it became not a just man, Talem adhibere consala •• nem, • o use such a kind of consolation: And indeed in this case though Lot might have more freely used wine in this forlorn estate, yet to use it in excess to drunkenness and lust, can have no excuse, Muscul.

QUEST. XXIX. The incest of Lots daughters no ways excusable.

Vers. 32. THat we may preserve seed of our father. 1. Some do excuse this fact of Lots daughters; first, Irenaeus saith, ipsae excusabiles, arbitrantes se solas relictas ad conservationem generis humani; They are excusable thinking they were only left for the preservation of mankind. Answ. 1. A good intention maketh not a good action; it is not enough to propound a good end, but the means also must be good; their desire to preserve mankind was commendable, but the means to compass it, by incest with their father, was not justifiable. 2. It seemeth also that they sinned against their conscience, knowing that their father would never have assented to them, if he had not been made drunken first to forget himself.

Secondly, Chrysostom before alleged, faith, it is extreme madness to condemn those, Quos Scriptura ab omni liberat crimine; Whom the Scripture freeth from all blame. Answ. The Scripture setteth down only a plain narration of the fact, without either praise or dispraise, according to the holy manner thereof, leaving the consideration thereof to the godly wise Reader: It showeth that they committed this fact of ignorance, and love of posterity, rather than of intemperance, which is not enough for the approbation of their fact, though it be somewhat for the qualification thereof.

Thirdly, Irenaeus useth another reason of excuse, because of the mystical signification: he would have Lot signify Christ, his daughters the two synagogues, &c. Answ. 1. This mystical application hath no warrant in Scripture, but is only devised by man. 2. Though it were, yet the argument followeth not: for the Scripture borroweth similitudes and allegories from things which are not allowed: as from the enchanter or charmer, Psal. 58.5. Christ's sudden coming is compared to the thief, 1 Thess. 5.2.

2. Wherefore this attempt of Lots daughters is no way excusable. 1. Because incest with the father is a sin against the law of nature, and no ways tolerable. 2. They could not be ignorant, that, although those few Cities were desolate, the whole world was not emptied of people. 3. Their own conscience gave them that they did not well, because they did intoxicate their father with drink, thinking, that if he were in his perfect memory, he would not consent unto them. 4. Though procreation of children, and the propagation of man-kind be a thing to be desired, yet was it not lawful by unlawful means to compass it: in this case the Apostles rule must stand, not to do evil, that good may come thereof. Rom. 3.8. 5. The resolution then is this: first that the sin of Lots daughters was greater than their fathers: for his chief fault was his drunkenness: but they committed a double fault, in making him drunk, and committing incest with him: therefore Augustine saith well: Culpandus est Lot, non quantum ill incestus, sed quantum illa ebrietas merebatur: Lot was to be blamed, not as much as this incest, but his drunkenness deserved: for the one was voluntary, the other involuntary: Secondly, his daughters sinned the less, because they desired their fathers company, not for lust, but for procreation: as both their words show, and for that they did it but once, Calvin: yet was their offense very great, being against the law of nature: and therefore Augustine saith well: Potius nunquam esse matres, quam sic uti patre debuerunt: ibid. It had been better for them never to have been mo • hers, than to have used their father so.

QUEST. XXX. The copulation of the father and daughter in no necessity lawful or tolerable.

FUrther, if this question be moved, whether in this case, if there had been no more men in the world left but Lot, it had been lawful for his daughters to have conceived by him. 1. Ambrose affirmeth it by the example of Adam and Eva, which was taken out of Adam, and yet carnally known by him. But this example is not proper, for Eve cannot be said to be Adams daughter, seeing the beginning of such kindreds is by carnal copulation and commixtion; neither will God ever suffer in his providence such necessicie to fall out, that none but the father and daughter should be lest for procreation; which necessity, if ever it were likely to be, had been seen in Noah's flood; when notwithstanding God would rather preserve wicked Cham for the generation of the world, than bring in any such necessity of unnatural copulation.

2. Therefore Augustine thinketh more truly, that in this supposed case it had not been lawful for Lots daughters to do as they did; because Veticia est lege naturali talis commixtio, such c • rnall commixtion is forbidden by the law of nature, and admitteth no dispensation. And again, their own mind gave them that they did not well; the care of conservation of man-kind belonged to their father, and therefore they should have consulted with him; they then not consulting with their father, feared his consent, and so condemned in their conscience their own act.

QUEST. XXXI. Whether Lot were altogether ignorant what was done to his daughters.

Vers. 33. HE knew not when she lay down, nor when she rose up. 1. It can neither be as the Septuag. read; he know not when he lay down, or rose up: for Lot was not so se • sl • sse, not to know what he did, when he a woke and rose up. 2. Neither is it a thing incredible, nescientem coire quemp • am; for a man not knowing in his sleep to do the act of generation, seeing the Scripture so testifieth here of Lot. 3. Neither is Lyranus opinion right, that Lot only was ignorant when his daughters came to him and rose up but he knew wha • he did in the act, supposing through forgetfulness that it might be his wife: for Lot if he remembered himself, when he awaked, what he had done, would not have committed the same thing again. 4. Neither is Tostatus conceit out of Thomas probable, that Lots daughter conceived by him by nocturnal pollution and shedding of seed, not by the act of generation, as Thomas reporteth of one, that was by that means with child by her father, who for preserving of her virginity, kept her in his own bed: for the text it self overthroweth this conceit; they consulted to lie with their father, or as the Septuagint read▪ sleep with him, and so they did. 5. Therefore Cajetan opinion is to be preferred • Lot omnino nescivisse univers • m rem gestam: that Lot was ignorant of the whole matter what was done from the first to the last: of which opinion Chrysostom was before: the reasons are these. 1. Chrysostom: ea peccata nos condemnant, quae scienter facimus: those sins condemn us, which we do wittingly: but the Scripture excuseth this fact of Lot by his ignorance. 2. Cajetan saith, hoc omne • pios perfici posse imped to rationis usu: that his business may be done, though the use of reason be hindered, as in those that are drunken. 3. Pererius addeth, that the progressive faculty may be exercised in sleep: as many walk, carry things from place to place, and do such like things in their sleep: and of the same sort might this act 〈◊〉 4. The Devil also to help forward this work, might work such a fantasie in Lots mind, being asleep. 5. Calvin's conjecture is best; Non tam vino fuisse obrutum, quam propter intemperiem divinitus percussum spiritu stup • ris; That Lot was not so much oppressed with wine, as stricken with a spirit of slumber and senselessness from God, because of his intemperance: to which agreeth that saying of Chrysostom; Divina dispensatione factum, ut sic illo vino gravaretur, ut omnino ignoraret: That God so disposed, that he should be so overcome of wine, that he was utterly ignorant. It was not then the operation only of the wine, but God's work withal, that caused this senseless ignorance.

QUEST. XXXII. The causes why the Lord suffered Lot thus to fall.

THe causes why Lot was permitted thus to fall, are rendered to be these. 1. His double incredulity, in not giving credit to the Angel promising him safety, first in the mountain, and then in Zoar, caused him to be punished with these two sins of drunkenness and incontinency, Jerome. 2. His drunkenness made way unto his lust, Calvin. 3. God hereby showeth his great goodness and singular providence, who can turn evil unto good: for of Moab, one of those incestuous births, came Ruth, which was married to Booz, of whose line came our Savior after the flesh, Perer. 4. God hath set forth this example, to make us circumspect: Ne abeamus in securitatem: that we be not secure, Luther. If Lot so excellent a man fell into such grievous sins, of drunkenness and incest, who ought not to be humbled, and take heed to his ways, and depend upon God for his direction?

1. Doct. None perfectly just in this life.

Vers. 8. BEhold I have two daughters, &c. Calvin from hence concludeth, that no man's works are so perfect, but in some things they fail. The Scripture calleth Lot a righteous man, but secundum quendam modum, after a certain manner, as Augustine saith. The Scripture noteth six great faults in this righteous man: 1. His contention with Abraham, Gen. 13. 2. His offering of his daughters to the rage of the Sodomites. 3. His incredulity in doubting to be saved in the mountain. 4. His weakness of faith in fearing to stay in Zoar, which the Lord promised to save for his sake. 5. His drunkenness. 6. His incestuous act, though involuntary. Therefore as Saint James saith, In many things we offend all, I am. 3.1. so there is none so righteous, but in some things he offendeth.

2. Doct. The elect Angels ministers of God's judgments upon the wicked.

Vers. 13. THe Lord hath sent us to destroy it. The good Angels then, as they are Ministers of God's mercies toward the elect, Psal. 91.11. He shall give his Angels charge over thee: so are they the executors of God's judgments upon the wicked, as upon the host of Sennacherib, 2 King. 19. and here upon the City of Sodom. Sometime also the elect Angels do execute God's judgments upon his own people, as 2 Sam. 24. when David had numbered his people: but this is more rare, and then when such judgments tend rather to our good than hurt, our correction rather than confusion.

3. Doct. No man can deliver himself from the bondage of sin.

Vers. 16. THe men caught him and his wife by the hands, &c. As Lot would not have hastened to come out of Sodom, if the Angels had not pulled him by the hands; so cannot we free ourselves from the bondage of sin, nor come forth out of the wickedness of the world, except the Lord do call us out: as our Savior saith, None can come unto me except my father draw him, John. 6.44.

4. Doct. We must abandon whatsoever belongeth to Babylon.

Vers. 17. NEither tarry thou in all the plain. Lot is not only taken forth of Sodom, but forbidden to stay in the plain that belonged thereunto: so is it not enough to come forth from the gross superstition of the Romish Babylon, but we must shake off whatsoever hath any affinity or agreement with it, sic Muscul. as the Apostle saith, Abstain from all appearance of evil, 1 Thess. 5.22.

5. Doct. The destruction of the world by fire shall be sudden.

Vers. 28. HE saw the smoke of the land mounting, &c. Abraham saw not the rain of fire and brimstone, but the smoke only thereof, and yet he rose very early: so that it seemeth the burning of Sodom was done in a moment: for the rain fell not till Lot was entered into Zoar, which was about the Sun rising, verse. 23. By this we may see, how suddenly the world at Christ's coming shall be consumed with fire, and we changed in a moment, in the twinkling of an eye, 1 Cor. 15.52. Muscul.

6. Doct. Wherefore unlawful copulations are often more fruitful than lawful.

Vers. 36. THus were both the daughters of Lot with child, &c. We find in Scripture, that many lawfully companying with their husbands, as Sara, Rebecca, Rachel, Anna, yet hardly conceived: and yet divers with one unlawful copulation were with child, as Tamar with Judah, Bersebe with David, Lots daughters with their father: which the Lord doth not, as more favoring such unlawful conjunctions, but to this end, that such secret unclean works should come to light, for their conversion, as in Judah, David ; or confusion, Marlor.

1. Confut. Universality no sure mark of the Church.

Vers. 4. ALL the people from all quarters. All rhe whole City of Sodom consented in evil, only Lot and his family were free. Universality then is but a slender or uncertain argument of the truth, or Church that professeth it. It is oftener seen, that the greater part is the worse, than otherwise. The Romanists therefore reason but simply, that their religion is the best, because the greater part of the world received it: for by the same reason, the unclean conversation of Sodom might be justified against Lot.

2. Confut. Against Atheists, that believe not the transmutation of Lots wi •• .

Vers. 26. SHe became a pillar of salt. Let not profane persons scoff at this, as though it were one of Ovid's Metamorphosis fables. There is a great difference between God's actions, and Poets fictions: he that believeth that God made all things of nothing, which daily seeth birds to come forth of eggs, and living creatures to be engendered by dead seed, and hopeth for the resurrection of the body, cannot doubt, but that God could turn a woman's body into a salty pillar.

3. Confut. Monkish and solitary life maketh not more holy.

Vers. 38. HE dwelt in a cave. Even Lot in a solitary cave committed sin: it is not then the place that amendeth men's manners. Gregory well saith, sic desit spiritus non adjuvat locus: If an heart be wanting, the place helpeth not. Lot sinned in the mountain, Adam fell in Paradise, the Angels in heaven. It is then but a Popish fantasie, that a Monks cowl, a cloister life, an Hermits weed, can make a man more holy. But it is to be feared, that as dtunkennesse and incest were committed even in the cave, so the Gloisters and Cells of Popish votaries are not free from the like uncleanness.

1. Observ. Vnruly people to be gently handled.

Vers. 7. I Pray you my brethren do not so wickedly, &c. Lot showeth that a furious multitude is to be gently dealt withal, and not to be exasperated with sharp words: as here Lot calleth the Sodomites his brethren, not in the same profession, but in respect of his cohabitation, and common condition of life. This is S. Paul's rule, Instructing them with meekness that are contrary minded, 2 Tim. 2.25.

2. Observ. God delivereth in extremity.

Vers. 10. THe men put forth their hands and pulled Lot, &c. The Lord though he defer his help, yet will not fail us in the greatest danger, when we are brought to a straight. As here Lot was delivered from the Sodomites, as from raging Lions, when he was as under their paws, Calvin. In the like pinch, the Lord delivered David, when Saul had compassed him in, 1 Sam. 23.26.

3. Observ. Profane persons make a mock of God's judgments.

Vers. 14. HE seemed to his sons in law, as though he had mocked, &c. Such are the profane Atheists and worldlings, that make but a mock and scorn of God's judgments, and are no better persuaded of the end of the world by fire, than these wretches were of the destruction of Sodom: of such S. Peter speaketh; That there shall be in the last days mockers, &c. which shall say, where is the promise of his coming, &c. 2 Pet. 3.3. Calvin.

4. Observ. We must not defer our turning to God.

Vers. 16. AS he prolonged the time. By Lots example, who delaying the time, if God had not been more merciful to draw him forth, might have perished in the overthrow of Sodom: we are taught, how dangerous a thing it is to defer our calling, and to trifle or dally with God's judgments. Therefore the Prophet Amos saith, Prepare to meet thy God O Israel, Amos 4.12. better to meet and prevent the Lord by repentance, than to stay till his judgments overtake us.

5. Observ. We must not forsake our calling.

Vers. 26. HIs wife looked back. This teacheth us, that a man should not fall away from his profession and calling, whereinto he is once entered; as our Savior saith, He that setteth his hand to the plow and looketh back, is not fit for the kingdom of God, Luk: 9.26. Muscul.

6. Obser. He that wavereth in faith is never settled.

Vers. 28. NOt so my Lord: Lot not following the Lord's direction, to go first to the mountain, entreateth for Zoar: yet being in Zoar, he is not contented to stay there. So they which do not submit themselves to God's ordinance, but are doubtful, in faith, are inconstant and wavering, and never settled: as Saint James saith, A wavering minded man is unstable in all his ways.

7. Observ. Custom and continuance in sin dangerous.

Vers. 35. THey made their father drunk that night also, &c. We see then what a dangerous thing it is once to give way to the temptation of Satan: Lot having been once drunken already, is more apt to fall into it again: so fearful is a custom and continuance in sin. Our instruction is therefore, that we should resist the temptation at the first, and not by yielding to give way for a second assault: 〈◊〉 the Apostle saith, Be not overcome of evil, but overcome evil with goodness, Rom. 12.21.

8. Observ. The sin of drunkenness how dangerous.

FUrther, we see how much drunkenness is to be taken heed of, which did prostitute Lot so excellent a man, to such beastly uncleanness. Origen well noteth, Decepit Lot ebrietas, quem Sodoma non decepit, uritur ebrius flammis mulierum, quem sobriam sulphurea flamma non attigerat: drunkenness deceived Lot, whom Sodom could not deceive: he burneth with the lust of women, being drunken, whom while he was sober, the flames of brimstone touched not. Wherefore let us always remember that saying of the Apostle. Be not drunk with wine wherein is excess, but be ye fulfilled with the spirit, Eph. 5.15.

QUEST. I. Wherefore Abraham removed from the Plain of Mamre, where he had so long dwelt.

Vers. 1. AFterward Abraham departed thence toward the South Country, &c. Abraham had now dwelled in the Plain of Mamre above fourteen year before Ishmael was borne, who was thirteen years old when he was circumcised, Gen. 17.25. Now he removeth from thence, not because of any famine, as Pererius thinketh, for the Scripture maketh mention but of one famine to have fallen in Abraham's days, Gen. 26.1, 2. nor yet for hospitality sake, as some Hebrews: for he was now a sojourner in a strange Country. 3. Nor yet forced through the injuries and wrongs offered by his neighbors. 4. But it is most like, that the fearful spectacle of the ruin of Sodom, with the pestilent and unwholesome air thereof rising, moved Abraham to change his dwelling: God so disposing, that Abraham should not continue always in one place, as a possessor, but shift from place to place, as a stranger and sojourner.

QUEST. II. Of the desert of Shur.

Vers. 1. HE dwelt between Cadesh and Shur. 1. Those were the names of two deserts: the wilderness of Shur, was that, into the which the Israelites entered, when they had passed over the red Sea, Exod. 15.22. 2. It is the same which is called the desert of Ethan, as T • status proveth against Lyranus: as may appear by comparing Exod. 15.22. with Numb. 33.8. 2. This place of Abraham's dwelling is called afterward Beersheba, Gen. 22.32. Junius.

QUEST. III. Of Gerar where Abraham sojourned.

SOjourned in Gerar. 1. This was the South bounds of Palestine, as is evident, Gen. 10.19. Sidon, Gerar, Sodom, Lasha, are set down as the four utmost parts of the Country of Canaan: Sidon, Gerar, from the North to the South on the West side; Sodom, Lasha, from the South to the North-eastward. 2. This Gerar was at the first a kingdom by it self, distinguished from the five principalities of the Philistines, Iun. It was the chief City of the region called Gerarti • , Jerome. 3. Here Abraham did sojourn with Isaac twenty five years; from hence he went to sacrifice his son in the land of Moriah, Gen. 22.1. Perer.

QUEST. IV. How Sara retained her favor and beauty at ninety years of age.

Vers. 2. ABimelech sent and took Sara. Sara was now ninety years old, how could she at these years retain such beauty, as that she should be desired of Kings? 1. Neither is the history transported, as Lyranus thinketh upon this reason: for Abraham removed not from the Plain of Mamre, till after the overthrow of Sodom. 2. Some think that this beauty in Sara was miraculous, as the Hebrews. 3. But we need not seek a miracle, other reasons may be alleged; 1. Women then at ninety might be as fresh, as now, at forty: for as seventy or eighty is now the full age of women, so then they lived an hundred and thirty: Sara died at an hundred twenty seven years, Perer. 2. Moderate diet, and chaste life, might be a great help: but especially God's blessing, as Moses, Joshua, Caleb, retained their strength and vigor in their old age, Deut. 34.7. Ios. 14.11. Luther. And as Sarah had a child at ninety, so it is like her favor and color was, as it useth to be in child-bearing women, Mercer. 3. The not bearing, or nursing of children was a great mean to preserve her favor, Perer. 4. Her inward parts and other womenly gifts might commend her, as well as her favor: and this comeliness of her person was a singular gift from God among the rest, Calvin. These reasons may be yielded that Sarah at those years did keep her beauty, which consisteth of three things, the softness of the flesh, the smoothness of the skin, the sweetness or freshness of the color, Perer.

QUEST. V. Why the Lord dealt more mercifully with Abimelech than with Pharaoh.

Vers. 3. GOd came to Abimelech. The Lord dealeth more mercifully with Abimelech than with Pharaoh, for the like offense: Pharaoh was not admonished by dream, but forced by plagues to confess his sin, Gen. 12. 1. We need not with Rupertus, to run to allegories: who by these two afflictions of Abraham in the taking away of his wife, would have the two captivities of the Israelites signified: one in Egypt, where the Egyptians suffered many plagues, the other under the Chaldeans, from whence they were delivered by Cyrus with good conditions. 2. Neither is the reason hereof, because Pharaoh was a more wicked King, though Abimelech seem to be the honester man: for the beginning of God's mercy is from him, not from us. 3. But the difference of this proceeding cometh from the merciful disposition of God; who will have mercy on whom he will, Rom. 9.15.

QUEST. VI. Of divine dreams and the diversity thereof.

Vers. 3. IN a dream by night. 1. The visions which are shown in the day are more excellent than those which fall upon men in the night, if all other circumstances be alike: not only for that, it must be a greater prophetical power, which can sequester the soul from the thoughts and cares of the day wherein it is occupied, than in the silence of the night, which is Aquinas reason, but because all the powers of the soul, when the body is watching, are in their operation and working, and so better prepared for heavenly contemplation: an argument hereof may be this; that dreams in the night have been shown to natural and carnal men, as to Pharaoh, Nebuchadnezzar ; but visions of the day are shown to the faithful, as to Daniel and Peter, Act. 10. 2. Yet the person of Abimelech considered, who was in the day occupied in the affairs of his kingdom, the night was a fitter season for him to be drawn to heavenly meditation, Muscul. 3. There are two sorts of divine dreams, one which is by representations and similitudes of other things, such were the dreams of Pharaoh and Nebuchadnezzar ; the other is a more excellent kind, when one heareth God speak to him, as Abimelech here, or an Angel, as Joseph, Matth. 1. or some man, as Paul, Act. 16.9. And these more noble dreams, are for the most part shown to the servants of God, Perer. 4. But we must take heed, that we ascribe not too much to dreams, and to make those divine that are not, which may be thus discerned. 1. The dreams which God sendeth are good and godly, not favoring of any carnal thing. 2. They are sent upon grave and weighty occasions. 3. And for the most part to men fearing God. 4. And they leave a certain persuasion and inward sense of God • presence in the soul, Muscul.

QUEST. VII. Why the Lord saith of Abraham, he is a Prophet.

Vers. 7. DEliver the man his wife again, for he is a Prophet, and he shall pray, &c. 1. Some make this clause, for he is a Prophet, a reason of the former sentence, of delivering his wife: because he being a Prophet did know that he had not come near her, and therefore Abimelech need not doubt to deliver her, Junius, Perer. 2. Or he is a Prophet and dear unto me, and the wrong offered to him▪ I will revenge as done unto myself, Iun. 3. Because he is a Prophet, marvel not that this punishment is laid upon thee, for doing wrong to such an excellent man, Calvin. 4. But it is better referred to the words following: he is a Prophet and an holy man, and therefore shall pray for thee, and his prayers shall prevail, Musculus.

QUEST. VIII. Of divers kinds of prophesying.

THis word Prophet, or to prophesy, is diversely taken in Scripture. 1. He is called a Prophet to whom things secret and hid, were revealed, and the knowledge of things to come by the spirit of God: such in times past were called seers, 1 Sam. 9.9. 2. They were called Prophets among the heathen, whosoever could foretell things to come, as some did by the subtlety of Satan: so Saint Paul calleth Epimenides, the Cretensian Prophet, Tit. 1.3. Thirdly, they were called Prophets, that had a special gift to indite hymns and songs to the praise of God, 1 Chron.