A. In the space of sixe dayes: first, because Moses narration is historicall, and therefore he speaketh of sixe distinct dayes: secondly, Moses, Exodus 20. and 31. vrgeth the Iewes to worke sixe dayes, and rest the seuenth, because God created the world in sixe dayes, and rested the seuenth; this reason had beene ridiculous, if GOD had made the world in an instant▪ thirdly, if we vnderstand Moses in this place allegorically, then wee must make this whole historie an allegorie: fourthly, if the seuenth day had beene the first (and in it God had created the world) then how is it vnderstood that God rested the seuenth day? fiftly, how could so many diuers kindes of creatures bee created in the same instant of time? yea, then we must say, that man was created and brought into Paradise, and was cast asleepe, and E •… ah was formed of his rib the same instant.

A. Of his owne free will, because he made it at that time and manner he thought fittest: secondly, because he, in creating, wrought otherwise than the course of Nature doth; for he made the heauens without light, then made light: first, imperfect; afterward, perfect: and he made the hearbs before the Sunne.

A. They are indiuiduall substances. First, Their names doe shew this, for they are called Messengers, Watchmen, &c. Secondly, their actions and operations, which onely belong to personall substances: for, they serue God; come to vs; comfort vs; gather together the Elect; an Angell wrestled with Iaacob; conferred with Abraham; they were receiued by Lot, &c. Angels declared Christs Natiuity to the shepheards, his Resurrection to the women. Thirdly, some of them stood, some fell, therefore substances. Fourthly, wee shall bee like them: Ergo, they are not bare motions.

A By those of Heauen, is meant the Angels, for they are called the heauenly host, Luke 2. also the Stars, Esay 34. Therefore the Stars in their courses fought against Sisera, Iudges 5. By the host of Earth, is meant all the earthly creatures: therefore God is called the Lord of hostes.

A. No: because God created all things in the beginning: ergo, Angels, and not before, or else this had beene no beginning. Secondly, They were created for the vse of man, but man was not before the beginning: ergo, nor Angels.

A. No: for God rested from all his worke the seuenth day.

A. The first, that they might bee the beholders and admirers of Gods power and wisdome in creating the World. Secondly, They are called Angels of Heauen in Scripture; not onely because they inhabit, but also because they were created with the heauen the first day. Thirdly, this is manifest in Iob 38. where it is sayd, that the Sonnes of God (that is, the Angels) did sing and showte when God laid the foundations of the earth.

A. In Heauen: for some of them fell from thence; And Christ saw Satan like Lightning fall from Heauen: therefore they are called the Host and Angels of Heauen.

A. Because hee did accomodate himselfe to the rude capacitie of the Iewes; therefore hee doth onely speake here of the creation of visible creatures.

A. No: for whatsoeuer seomes to bee created since, it was created before, either in the matter thereof (as Wormes, Flies, Bees, and such like) or else, in that God gaue faculty to some creatures of diuers kindes, to produce a third kinde, as Mules of the Horse and Asse; & power he gaue to the Starres, to produce some creatures of putrified matter: yet some creatures he doth still produce, either by generation, as all particular men, and other creatures that are generated, or by creation, either ordinary, as the soules of men, or extraordinary, as the Starre that appeared to the Wise men, and the Doue that descended on Christ: so then God rested from creating new kindes of creatures, but not from producing the indiuiduall creatures of those kindes that were made in the Beginning.

A. The creatures were perfected the sixth day, in respect of their substance, qualities, and properties; but in respect of their operation, they were not perfected till the seuenth day, for they did not begin to produce effects till after the sixth day: and seeing operation is the end of the forme, they were not fully perfected till they began to worke.

A. No: but this was afterwards commanded by Moses: for in that happy •… state it had not beene needfull to appoint one day for Gods seruice, seeing euery day should haue beene a day of rest, and Sabbath for Adam to meditate on Gods workes. Secondly, it was not needfull for man then to rest from seruill worket, because in that happinesse, mans labour should not haue beene wearisome. Thirdly, we reade of no commandement that was giuen to Adam: but only one, concerning not eating the •… orbidden fruite. Fourthly, if this law had beene giuen to Adam▪ it should haue tied, all his posterity to the obseruation thereof: but wee doe not reade, that any one of the Fathers before Moses, did obserue the Sabbath. Fiftly, if the Sabbath had beene kept by the Fathers, Moses would haue mentioned the same, as a strong argument to perswade the Iewes to kee •… e it▪ Sixtly, the soundest of the Fathers are of this opinion.

A. By the day is meant, the whole 6. daies: so, often in the Scriptures, day signifieth time, as the day of saluation, the day of Iudgement.

A. Not a fountaine: but a vapour, which is the matter of raine.

A. By man is vnderstood his body: by dust, the matter of his body, to put vs in minde of humility, and of this bodies frailtie: by earth, is vnderstood the 4▪ elements: for man is perfectly composed of all: but ea •… th is only expressed, because in mans body there is more earth then any other element. Secondly, when man dies, his body is desolued into earth. Thirdly, he liues vpon the earth. Fourthly, he taketh his clothes and food from the earth.

A. Because the soule of man did require such a body as was capable of senses, by the which as by instruments shee might worke in the body: but the celestiall bodies are not capable of senses: for they are not capable of the first qualities.

A. First, in that the body of man is made straight: that he may behold heauen his country, that his senses might vse their function the better, his hands might bee imployed in working, not in walking. Secondly, in that his senses are more perfect then of other creatures, not in the quicker apprehension of the sensible obiect: for other creatures haue perfecter senses in this regard: but that man can discerne more perfecter by his senses, the differences of obiects than other creatures. Thirdly, in that mans body is more perfectly compounded of the 4. elements, then other bodies: for the bodies of the creatures are more earthly, or more waterish.

A. The body: for God did keepe the same course in mans creation, which nature doth now in mans generation: for first, the body is formed in the mothers wombe, and then the soule is infused.

A. First, to shew vs that the soule was not taken out of the power of the matter: but was created of nothing, and infused in the body. Secondly, to teach vs Gods power, who did as easily create the soule, as man doth breathe. Thirdly, to shew the excellencie of mans soule, which seemeth as it were the breath of Gods owne mouth.

A. No: if it were, it should be either a part thereof, or the whole: it is not a part; for Gods essence cannot be deuided in parts, neither is it the whole: for then all men should bee but one soule. Secondly, if mans soule were a part of Gods essence, then a part of Gods essence should be sinfull, and subiect to the wrath of God, and paines of hell

A. Because, in the face are all the senses, which are the organs of the soule.

A. Only one: first, because one body can haue but one essentiall forme: secondly, the power of growing▪ feeling, and reasoning, are not three soules, but three faculties of one soule: thirdly, the Scripture neuer speakes but of one soule.

A. No: for God created all things perfect, but the soule of man, being a part of man; without, the body could not bee perfect: secondly, now in generation the body is no sooner formed, but God infuseth the soule; the same order did God keepe in mans creation: thirdly, the soules in all that time should haue either done good or euill: but Iacob and Esau did neither good nor euill before they were borne, Rom. 9. 11. Ergo.

A. By creating they are infused, and by infusing created: for mans soule being incorporall and indiuisible, cannot be propagated of any other soule, nor multiplied, that is plaine by Zach. 12. 1. and Coloss 12. 7.

A. It is, because a simple essence voyde of contrarieties, and bodily accidents: secondly, It is created to Gods Image: and mans soule is not like God, only in that it is capable of all sciences, and in that it hath an appetite infinite, which cannot be filled, but with God; and that it hath a will free and indifferent to all particular good: but also in that desire which it hath of immortalitie: thirdly, man hath dominion ouer the creatures, which consisteth also in this, that his soule is immortall, theirs are not: fourthly, Mans soule is not produced of any matter by generation, but is induced in the body by creation, the soules of all other creatures were procreated of the Elements, for the earth brings out beasts; and the waters fishes: this is also manifest by many places of Scripture.

A. Internally: that is, as it is a simple immateriall substance, it is immortall by nature: but externally, as it depends on God, hath it being and subsistance in him, it is immortall by grace.

A. Not in any other earth separated from ours, by the Ocean; nor higher than the supreme region of the ayre, as some Fathers thought: but in Mesopotamia and the bordering countries to it: for Paradise was planted on the East side of Eden, which is in Mesopotamia: secondly, that is manifest by the Riuers Tignis and Euphrates, which spring out of the mountaines of Armenia, and flow thorow the countries of Mesopotamia, Assyria, and Chaldea, and runne into the Persian gulfe, and these are the Riuers of Paradise.

A. No: for Paradise was not so large as to containe all mankinde, being comprehended within the limits of these countries aforesayd: secondly, man had power ouer the whole earth; and all the hearbs of the ground were giuen to him for food; and therefore hee was to replenish the whole earth: thirdly, how should the earth be trimmed, manured and made fruitfull, if man had dwelt in paradise?

A. He made it, that Adam, so long as hee obeyed God, might enioy it: secondly, that it might be a figure and type of the heauenly Paradise, and ioyes of the life to come: thirdly, to put him in minde, after his fall, what great blessings he had lost, by losing Paradise.

A. It is not extant: for Paradise was in these Countries of Mesapotamia, Assyria, &c. through the which Tigris and Euphrates the Riuers of Paradise) did flowe: but those countries are still populous, and no signe now of Paradise: secondly, the Floud, Genesis 7. was fifteene cubites higher than the mountaines, therefore it was also defaced with the floud.

A. Because it was the Sacrament or signe of life, both naturall in Paradise, and spirituall in heauen: or as some thinke, because it had power, being eaten, to preserue the life of man, a long time▪ but not for euer: for man was not to liue still a naturall life. Againe, the body of man was corruptible, because it was made of matter the subiect of corruption, of contrary elements and parts; as also because the naturall heate of the body, by degrees is extenuated, and the radicall humor exhausted: and in these respects, although this tree had that vertue to preserue the life of the body a long time, yet not for euer.

A. Not because it was euill in it selfe, or hurtfull to man: but because by this command, God would trie mans obedience.

A. They were parts of Tigris, and Euphrates, which riuer is sometimes named one, because they flow together, and are ioyned in one below Babylon: sometimes two, in respect of the place, from whence they spring and where they end. Sometimes foure, in respect of their foure heads, whereof two spring out of the mountaines, and other two emptie themselues in the Persian sea.

A. No: for Ganges springeth out of Caucasus of India, Nilus out of the mountaine of inferior Mauritania▪ but Phison and Gehon, out of Armenia: Nilus exonerateth her selfe in the Mediterranean sea: but Phison and Gehon into the Persian Gulfe.

A. Not a countrie in India, but bordering vpon Palestine, and Assyria, as may be gathered out of Gene. Chap. 25. 18.

A. It is a blacke Tree, the bignesse of an Oliue tree, from the which there runneth a kinde of sweet Gum. Plinius. lib. 12. Chapt. 9.

A. Either by the inward perswasion of God hee was led thither, as Christ was led to the wildernesse, Math. 4. or he was caught by the Spirit, as Henoch, Habh •… cuc, and Philip, or else by an Angell, in the shape of man, hee was led to Paradise.

A. Because Adam, out of whose side shee was taken was now in Paradise. Secondly, she is not now properly created, but formed and framed out of Adams rib: for when Adam was formed, she was created potentia in him, in respect the body of Adam was the matter of her body.

A. Yes: but not for need, and with trouble as now: but with pleasure, to keepe himselfe from idlenesse. Secondly, thereby to stirre him vp the more to contemplate heauenly things. And thirdly, to trie the diuers natures of grounds, and of those things that grow on the ground.

A. Yes: for so she confessed to the Serpent. Secondly, if she had not beene commanded to abstaine from it, shee should not haue sinned in eating of it.

A. First, to let him know, that he was but a creature and seruant, and therfore had a Lord whom hee must serue and obey. Secondly, to let him see, that hee had free-will and power both to chuse and refuse any thing hee pleased▪ Thirdly, to exercise him in obedience.

A. Hee did not die actually, as soone as hee had eaten the forbidden fruite but now he was subiect to death, and the necessity of dying is laid vpon him▪ Secondly, he may be said to dye actually that day, because then the infirmities of body and soule, which are the fore-runners & causes of death actual, did seaze vpon him: & so mortuus est morte inchoata, sed non completa.

A. Because God in the old Testament speaketh but sparingly of death eternall, and vnder shaddowes. Secondly, death corporall is better knowne to man (not onely by faith and reason, but also by experience) then death eternall, which onely is knowne by faith. Thirdly, hee would speake of such a death, as did not onely belong vnto him, but to all his posterity, although they did repent: and this is the death of the body, whereof all are partakers.

A. Because death is the greatest and most fearefull miserie that can happen to man. Secondly. The name of death comprehends all the miseries and afflictions that doe befall man in this life, because they are preparations to death: Nam vt via ad generationem est generatio, sic via ad interitum est mors.

A. Both of body and soule, temporall and eternall.

A. It is not the punishment of sinne, as it proceedes of naturall causes, but in respect that God ordained Adam to liue immortally, if he had not sinned: now hauing sinned, death followes as the stipend of sinne.

A. Because man without the woman could not procreate children, and so man-kinde could not bee multiplyed. Secondly, Christ could not haue come in the flesh. Thirdly, the Elect and Church of God could not haue increased, if Adam had beene alone.

A. Either by the helpe of Angels, or by that naturall instinct which the Greekes call 〈 in non-Latin alphabet 〉 , by the which euery creature perceiueth what is good and bad for them.

A. First, To let him see how much he did excell them, and how much the more he should be thankfull. Secondly, Because hee was the Lord of the beasts, God would haue him to see his seruants. Thirdly, that he might name them. Fourthly, that posterity might know, what excellent knowledge Adam had, in giuing names to the creatures according to their kindes.

A. Because they doe not so much resemble man as the beasts: secondly, because they could not be such a helpe to man as the beasts: thirdly, because they could not liue out of the water.

A. Yes, because he was created perfect, as well in regard of the gifts of his minde, as of his body: secondly, hee was to be the Father, Teacher, and Gouernour of mankinde, which hee could not haue beene without excellent knowledge: thirdly, knowledge was a part of Adams happinesse, and hee could not haue beene perfectly happy, if hee had beene at any time ignorant: fourthly, if God prepared food and all things needfull for his body; then much more, science and vnderstanding, which is the food of the soule.

A. Yes: except Christ. And Adams wisedome did excellours: first, in that he knew all naturall things, wee but some: secondly, his knowledge did proceed of the causes of naturall things, but ours from the effects: thirdly, his knowledge could not bee lost, but ours is often; partly through the infirmity and corruption of our naturall senses, partly by idlenesse and ceasing to study; and partly by the contrary habit of ignorance and false opinions.

A. The effects thereof are many, especially these foure: first, the holinesse of his will and reason, which was wholly subiect to God: secondly, the vprightnesse of the inferiour part, that is, of the flesh and senses, which were perfectly obedient to the superiour part of the soule; thirdly, perfect inclination to doe good, and eschew euill: fourthly, a perpetuall ioy of the minde, and peace of conscience, raising from this holinesse.

A. He was immortall, not simply, but conditionally, if he did obey God, if not, then he should die.

A. Not as God, who is altogether immortall, both internally and externally, because in him there is no mutability: nor as the Angels, who are immortall, because they are not compounded of a matter, which is the subiect of corruption: nor as the heauens, which though they haue a materiall substance, yet this is not the subiect of contradiction and contrary qualities, as the sublunary and elementall bodies are: but Adam was immortall by grace, and the power of God, who would haue preserued him supernaturally from corruption, although naturally he was subiect to corruption.

A. No: for if it had bin naturall, it should not haue bin taken from Adam: but sinne did neither abolish nor diminish mans naturall gifts. Secondly, that which is against nature, cannot be due to nature: but for the body to be immortall, is against the nature of mans body, seeing it is compounded of contrary qualities.

A. Because the side is the middle of the body; to signifie that the woman must be of equall dignitie with the man, therefore shee was not made of the head, nor of the foot, for she must neither be superior, nor inferior to him.

A. It is probable, that she was taken out of the left side, for the heart inclineth to that side •… so man and woman should imbrace each other with hearty loue. And as the left side is weakest, so is the woman the weaker vessell: also the males are conceiued in the right side, the females in the left; and as the sides are defended by the armes, so must the woman by the husband.

A. Because Adam should loue his wife the more, not only because she is of that same nature with him, that shee is ioyned with him by carnall copulation, that shee doth bring him sorth child •… en: but also because shee is a part of his owne substance. Secondly, Eùa was made of Adam, to shew that Adam is the beginning of the woman, and of all mankinde. Thirdly, that we might learne from hence, that mysticall coniunction betwixt Christ and his Church.

A. Not the bare bone: but bone with the flesh thereof, as Adam testifieth: Thou art bone of my bone, and flesh of my flesh.

A. It was one of Adams naturall ribs: for •… ow elsé could hee haue said of Eua, Thou art bone of my bone? or how could Eua bee sayd, to be formed of Adam? Neither was Adam imperfect, although he wanted his rib: for God did fill vp that place with flesh.

A. Although Abraham was circumcised: yet he begot his children vncircumcised; and a maimed man doth beget a whole man: for nature, if she be not hindred, retaines her owne force and vigor, and brings forth the perfectest effects she can.

A. Eyther in regard of his deepe sleepe, for those that are in a lethargie. doe feele neither stripes nor wounds; or else, because God did suspend, and hinder the act of feeling, which is in the nerues.

A. Because her body was otherwise created, then the body of Adam: but the manner of the creation of her soule, is all one with that of Adams, therefore there was no need of repetition.

A. To signifie, that shee was Adams companion. Secondly, a helpe to him to beger children. Thirdly, that the man is not for the woman, but the woman for the man. Fourthly, this bringing signifieth, that they are now contracted and married.

A. Yes: because she was made for a helpe to man, which shee could not haue bin without a reasonable soule: secondly, both receiue a Law, vpon both was inflicted punishment for the breach thereof; both their bodies are alike: redemption is promised to both; and both doe expect glory.

A. That Adam liuing a priuate life a while, might the better perceiue the comforts of the married life. Secondly, that he might loue God the more, who prouided such a comfort to him, when he was alone.

A. Yes: for male and female make no essentiall difference. Secondly, if they were not of the same kinde, how could they procreate children? Thirdly, they both haue the same definition and essentiall properties. Fourthly, wee reade that maides haue become boyes, which could not be if they were of diuers kindes, Plinius lib. 7. Cap. 4. Gellius. lib. 9. Cap. 4. &c.

A. The neerenesse of kin, which forbiddeth matrimony, is that which ariseth of carnall copulation, and Eua was not begotten, but created of Adam: therefore she was not his daughter, but his wife.

A. Because they are ioyned together to liue one commonlife. Secondly, in respect of their carnall copulation. Thirdly, in respect of procreation of one flesh: for the childe is the flesh and substance of the father and mother, and both their flesh is vnited in their children, Fourthly, because of the right and power the Husband hath ouer the body of his Wife, and the Wife ouer her Husband, 1. Cor. 7.

A. Because that externally, neither heat nor cold, nor any thing else could hurt their body, internally there was no inordinate affection in the soule: but perfectly the inferior part of the soule did obey the superior. And thirdly, because there was nothing to bee seene in their bodies, but that which was comely and decent; and therefore, Nihil putabant velandum, q •… ia nihil 〈◊◊〉 , Aug. 〈◊〉 . 11. de Gen. Cap. 1.

A. He doth distinguish creation from making: for to be made, is to be formed of some pre-existant matter; but to be created, is to be produced of nothing: then both these words he vsed, to signifie the diuers producing of the soule and body. The soule is created, because it is produced of nothing; the body is made, because of something. And by Adam, hee meaneth both the man and the woman▪ giuing them one name, to signifie that they are both of one flesh.

A. First, by his image, we vnderstand his nature and substance; secondly, his reason and power he had ouer all other creatures; thirdly, the corruption of his nature: so that now Adam being sinfull and mortall, begetteth sinfull and mortall children. Then Sheth was begotten after the image of Adam▪ a man indued with reason, and dominion ouer the creatures; subiect to sinne and death, as Adam.

A. Because a part of this image doth consist in bearing rule ouer the creatures; which dominion Abel had not, being taken away by vntimely death: and from Caine this power was taken away, because he was accursed; and the Earth commanded, not to yeeld her encrease.

A. To be set, or appointed in stead of Abel; and as Abel was the type of mortalitie, so Sheth is the type of our resurrection: for Adam seemed to be dead▪ Abel being killed, and Caine accursed; but in the birth of Sheth, hee seemes to reuiue againe: and as he in Sheth was reuiued, so we all in Christ shall be made aliue; and in that Adam giueth the same name to his sonne that Eua did, they both testifie their faith and hope they haue in the promised Seed.

A. To signifie, that although our life bee neuer so long, it shall consume as dayes; for all yeeres are composed of dayes: therefore euerie day wee should be mindfull of Mortalitie, and thinke, that euerie day is the last; and wee must beseech God, that hee would teach vs to number our dayes.

A. First, because they liued soberly, and were contented with simple dyet; not pampering their bellyes, as now, with varietie of Dishes. Secondly, the constitution of their bodyes were better than ours, stronger, and not subiect to Diseases. Thirdly, they had more experience and skill in the nature of Hearbes and Fruits which they did eate, than wee haue. Fourthly, the Earth then brought foorth excellenter Hearbes for the food of man, than it hath done after the Floud: Fiftly, God would haue them liue so long▪ that Man-kinde might the more be multiplyed. Sixtly, that man might the more commodiously finde out Arts and Sciences; which they could not doe, without long experience. Seuenthly, the moderate temperature of the ayre was then greater. Eightly, they did liue so long, that Adam night teach them the Creation of the World, his happinesse in Paradise, and reiection from thence, &c. that the knowledge of God and Religion might the better be established amongst them, and propagated by them.

A. Not the yeeres of the Moone, which we call Moneths: for by this computation, we should confesse, that Kenan and Enoch did beget sonnes and daughters before they were seuen yeeres old; and that Abraham being 17. yeeres of age, was a very old man: but Moses meaneth the yeeres of the Sunne, which were equall with our yeeres; as we haue prooued in the Preface, vpon the second book of our Iewish Historie.

A. First to shew the ineuitable punishment and consequent of sinne vpon all Man-kinde. And from hence we may conclude, that euerie one that dyeth, is a sinner, euen children; for death is the wages of sinne: I except Christ; who dyed, not because he sinned, but because he came to destroy sinne, and death, and Satan, that hath the power of death. Secondly, to shew the vanitie of this life, which is so short. Thirdly, to put vs in minde of our mortalitie, that wee might prepare our selues for our end. All must die; euen those are gone, that liued so long: and although that we thinke they liued many yeres, yet we may truly say, that they did not liue one whole day; for none of them liued 1000. yeeres, which to God is as one day.

A. Hee did not die: so witnesseth Paul. Heb. 11. and Moses also in this place: for hee subioynes to euery one of their liues that liued before and after Henoch, vntill the Floud (and he died;) but of Henoch hee speaketh no such thing.

A. First, that he might assure the faithfull of their resurrection, and life eternall: secondly, because the World did degenerate, and came as it were to the height of impietie; therefore hee tooke him away, lest he had beene desiled with their wickednesse, and so be made partaker of their plagues: thirdly, because God would shew the World, how highly he esteemeth those that walke with him; that is, that obey, loue, and feare him.

A. Not to the earthly Paradise; for that was destroyed with the Floud: but he was translated to that heauenly Paradise, whereof Christ speaketh to the good Theese on the Crosse, and whither Elias was caught: now, although hee dyed not, yet his translation was in stead of death.

A. Rest: which name his father Lamech gaue him, because of the comfort hee should haue of him, thinking that he was the promised Seed, that should tread downe the Serpents •… ead; or rather, because that he perceiued by the Spirit of Prophecie, that he should be the type of Christ: for as Noe restored the World after the Floud; so did Christ, after the floud of his Fathers wrath, restore the World to spirituall life: secondly, as Noe did build the Arke; so hath Christ built the Church: thirdly, as Noe offered sacrifice, whereby God smelled a sauour of Rest, and said hee would curse the ground no more; so in Christs Sacrifice which hee offered on the Crosse, is the Father well pleased, and he will not be angry with his Church for euer.

A. Iapheth is the eldest; as it is plaine, Gen. 10. 21. Cham the youngest, Gen. 9. 24. but Shem is first named: First because in dignitie he is preferred before his brethren, Gen. 9. 26. so Abraham is named before his elder brother, Gen. 11. 26. Iacob before Esau, Gen. 28. 5. Ephraim before Manasses, Gen. 48. 20. Secondly, Shem is first named; because of him, Abram and his posterity, the Israelites, descended: of which Moses is purposed to speake most.

A. Not Angels, neither good nor bad, neither with bodies, nor without bodies: for they being spirits, are not moued with carnall lust; neither was it to drowne them, that God sent the floud, but to destroy man: therefore by the sonnes of God, is vnderstood men; for of them only doth God speake here, throughout all the Chapter.

A. Some thinke, they were very tall an •… mighty men: therefore they are called the sonn •… of God▪ as the Mountaines of God, the Cedar •… of God, that is, high and tall Hills, and Cedars▪ others thinke they were the sonnes of Princes▪ and Iudges, which are called gods in Scripture •… others againe say, that they are those whereo •… Paul speaketh, Rom. 8. They that are led by th •… Spirit of God, they are the sonnes of God▪ that they were holy and iust men: but they are of soundest iudgement, that by them vnderstand the posteritie of Sheth; who although they degenerated, yet Moses giueth them that honourable title, to shew their ingratitude, in forsaking their heauenly Father.

A Because God had separated them from the rest of the World, as a peculiar people to himselfe; they did serue him and reuerence him as their heauenly Father: secondly, because Sheth, their father, was an holy and iust man, and by consequent, the sonne of God, both by ad •… ption, and imitation; therefore God doth honour his posteritie, in calling them the sonnes of God, for their father Sheths sake: So wee see what an honour it is, to haue holy Parents.

A. No: for they haue no seede fit for procreation, because they feede not; for seede is a part of our foode. Againe, if they could procreate children, they should be distinguished in male and female; for both these must concurre in procreation.

A. By the word Spirit, is not vnderstood Gods prouidence, nor God himselfe, taken essentially; nor his wrath and indignation; nor mans soule: but Spirit is taken for God himselfe personally, or for the Holy Ghost, the third person in the Trinity; by which Spirit, Christ preached in Noe, to the disobedient spirits of the old World, 1▪ Pet. 3. The meaning then is, My holy Spirit shall not contend alwayes (or a long time) with sinnefull man, by exhorting, conuincing outwardly, and inwardly by the checkes of conscience, because he is but flesh, that is, fleshly-minded; walketh after the flesh, and not after the spirit.

A. Not flesh properly so called: secondly, nor as it is taken for the nature of man, as Iohn 1. 14. Christ the Word, is said to be made flesh; but heere it is taken for the corruption of mans nature. Here then God calleth man, whome he hath made to his owne Image, flesh, to make him ashamed that he hath so miserably falne from his first integrity: for Adam was made a liuing soule.

A. It is true, that Sem liued fiue hundred yeeres after the Floud, some foure hundred, some two hundred; and many, till Moses time, liued an hundred and thirtie yeeres. So that these words must not be vnderstood, as though God, after the Floud, did prolong mans life onely to an hundred and twentie yeeres; but these one hundred and twentie yeres, are meant of that time that God gaue to the first world to repent in: so long Noe preached, and builded the Arke.

A. Yes: both sacred and prophane Histories doe testifie so much. Augustine saith, Lib. 15. de Ciuitate Dei▪ That he saw a Tooth of a man as great as an hundred of ours. Pl •… nie recordeth in his seuenth booke, That in Creta, out of a Hill, was digged the body of a man, of six and fortie cubites. The Spyes that were sent to Canaan, reported, That they seemed Grassehoppers, In comparison of the Giants of that I and, Num▪ 13. The y •… on Bed of Og▪ King of Bas •… an, was nine cubites long, and foure cubites broad, Deuteronomy 3. Goliah of the Philistins, was a mightie great Giant: And many more examples might heere be alledged.

A. Seeing these Giants were of the same substance and nature that other men are, differing onely in the quantity of their bodies from others, which is no essentiall, but accidentall difference, they were men, and begotten of men and women▪ secondly, if diuels had begotten them of women, they had beene neyther men nor diuels, but a third kinde, different from both; for when two of diuers kindes couple together, they bring forth a third kind, different from both: as the Horse and the Asse beget a Mule, which is neither Horse nor Asse: now, diuels and women being much more different in nature, could not bring forth Giants, seeing these were men: thirdly, diuels being spirits, cannot procreate, as is already proued.

A. Moses in the fift verse of this Chapter describes their wickednesse, that it was great: secondly, it was vniuersall, and not amongst a few: thirdly, it was volu •… tary, of purpose; their whole s •… udy was bent to wickednes: fourthly, it was not for a while, but all the daies of their life. So then, it was not without cause that God sent a floud of water, to cleanse the earth from that floud of sinne, with which it was ouerflowed.

A. Not because they sinned: but because they being created for mans vse, man their Lord and maister being punished, they must also suffer with him: for by this, God will shew how hee abhorreth sinne, in punishing dumbe beasts for mans sin: so the beast that lyeth with man, must be killed, though it haue no wit, Leu. 20. 2. When man was drowned, there was no vse for the beasts. Thirdly, to augment mans punishment, and make it the more fearefull; when not only he, but all his goods and possessions are seized vpon by Gods wrath.

A That is, God was fauorable and mercifull vnto him. So this phrase is vsed of Lot. G •… n. 19. of Moses, Exo. 33. of Dauid▪ Acts 7. of Mary, Luke 1. Heere wee see, Gods children shall not want their commendations, howsoeuer the World despiseth them: Noe is heere hated of the World, but hee found grace in Gods eyes. Secondly, wee see, that God will not destroy all mankind, but will saue a few, for propagation of his Church. Thirdly, there was no time so corrupt, in which God had not some to worship him.

A. In that he was preserued from the floud, when the World was destroyed. Secondly, in that Man-kinde was preserued and restored by him. Thirdly, in that his dominion ouer the creatures was restored, as it was to Adam. Fourthly, in that hee receiued a larger Patent then Adam had, to eate flesh. Fiftly, in that God did smell a sauour of Rest in his Sacrifice. Sixtly, in that God maketh a Couenant with him, conf •… ed by the Raine-bow, that hee will neuer destroy the World againe with Water-Seuenthly, in that hee was a type of Christ and his Church. And many other prerogatiues had Noe, which were as many pledges of Gods fauour to him. In Hebrew, Noe signifieth Grace, the order of the Letters being changed.

A. His off-spring, and things that befell him: of which hee doth not speake immediately, but of his vertues, that he was a iust and perfect man, &c. And at these words the Hebrewes doe begin a new Section, which reacheth to the 12. Chapter: so that they diuide the whole Law into 54. Sections, or Lectures, which they read in 52. Sabbaths; and Genesis is diuided into 12. Chapters, or Lectures.

A. Not absolutely so, but in respect of that •… roward generation. Secondly, because he endeuoured to be so, and made a conscience of his wayes: for God accepts the will, for the deed; and a part, for all. Thirdly, because of his Faith: for wee are iustified by Faith, and the iust liueth by Faith. Now Noe was made heyre of Righteousnesse, which is by Faith, as it is in the Hebrewes 11. And this doth the more commend Noes righteousnesse, that in such a •… roward age, he was iust and perfect.

A. By the Earth, we vnderstand Men, both because they are the inhabitants of the Earth, as also because they were earthly-minded: and here▪ to their disgrace, they are called Earth, as before, Flesh, who should haue beene spiritually and h •… auenly-minded (before God) that is, openly, in his sight. Or Elohim may signifie Princes and Iudges, here: so that in the open sight of their Iudges, they wrought wickednesse. Hence then we see, that it was not the Starres, or any naturall causes, that raysed the •… oud; but onely God, being prouoked by sinne.

A. Not, as though he did not looke before, (for all things are naked before his eyes:) but now he is said to looke on the Earth, because he commeth to punish the Earth. And this sheweth vs, that God did not rashly and vnaduisedly punish the Earth, but he looked vpon it first; that is; hee did seriously consider, there was great cause to punish Man-kinde?

A. Man-kinde, 〈◊〉 , and not the beasts also, as the Iewes thought; for they cannot properly be said to corrupt their way, because they want reason. Lawes are not made for them; they are not capable of life eternall, they are not subiect to sinne, and not lyable to punishment.

A. Their Religion, and Faith; as Acts 18. secondly, their Manners, and course of Life: as Malice is called the Way of Cai •… ; I •… de, verse 11. Couetousnesse the Way of Balaam. 2. Pet. 2. 15.

A. The Earth was destroyed for the sinne of man; as in other particular iudgements, mens goods perished with them, Numb. 16. 32. Ios. 7. 15. yet the Earth was not destroyed, in respect of her substance, but of her ornaments and fertilitie; which was much diminished by the salt water.

A. Because, by this meanes, God would haue the World to see, that his iudgements were comming, when they beheld the Arke preparing: and if they would not repent, they might, at least, be made inexcusable; who both seeing the Arke in making, and hearing Noe preaching, did not repent. Secondly, because by this meanes hee would exercise Noes Faith the more, which was very great; that although the rest of the World did scorne him, and followed their owne courses, yet hee beleeued that God would performe his promise. Thirdly, although God at all times may worke miracles, yet most times hee worketh by naturall causes: therefore in the Desart he fed his people with Manna, when he might haue fed them with nothing; so he might haue giuen them Canaan, without their owne helpe, yet he would haue them fight for it: and here he might haue preserued N •… more miraculously, but this way he thought fittest.

A. No: but this was like a Chest or Cos •… in, made not to sayle, but to swimme; and this forme was most commodious, and capable of so many kindes of creatures: and this Arke was admirable, both in respect of the long time it was in building, in respect of the greatnesse thereof, of the end, it was made to preserue all kind of creatures; of the wonderfull preseruation thereof in that dangerous Floud; as also of many things, whereof it was the type. Concerning this Arke, the Poets haue stolne much out of this place.

A. The length was 300. cubits, the breadth 50. and the height was 30. cubits. Now a cubit is the measure from the elbow to the fingers end, containing a foot and a halfe: but if the men of that time were bigger then now (as it is like) then the cubit was also bigger. Then wee must not thinke with Origen, that those were Geometricall cubits, whereof euerie one containes 6. common cubits; for Moses doth not speake heere of any other cubits, then hee doth elsewhere: and of no other kind of cubit doe wee reade in Scripture, then of those common cubits aboue-named▪ as Ex •… . 27. Deut. 3. 1. King. 17. &c. So then the Arke, by this reckoning, was sixe times as long as it was broad, and ten times so long as it was high. But how so many creatures could be contayned in so little roome, was not impossible for him, that miraculously sent the Floud, and deliuered Noe from the •… ame: yet if wee duely consider the bignesse of the Arke, we shall finde there was roome sufficient for them all.

A. Although they were the chiefe builders, yet we must think, there were many more vnder them hyred, who laboured in building for their wages, although they beleeued not, and so they perished with the rest.

A. Yes; but the Hebrew word is Zohaer, which signifies Light: therefore the Hebrewes thought that this was no Window, but some precious Stone that was hanged in the Arke, to giue light to the creatures therein. Yet we must not deny, but that there was a Window; for Noe, in the eight Chapter, is sayd to open the Window, and let out the Rauen and Doue. Others say, that this Zohar was a Lamp, or Candle, appointed to burne so long as Noe was in the Arke, because the Sunne did not shine all that time: but this is fabulous.

A. That is, Thou shalt bow the roofe of the Arke but a cubit, so that it may bee almost flat; but yet so, that the water may easily slide off.

A. To confirme Noes Faith the more: for he had need of such a promise, that went about such a hard and dangerous worke, as the building of the Arke was. And here wee see, that God neuer imployeth his seruants in any hard worke, but hee giueth them comfort, strength, and courage to performe it: And so it is our part, to relye on Gods promises, with Noe, and not to encline eyther to the right or left hand.

A. That he would preserue him and his Family in the Floud: and this is a type of the Couenant which God hath made with vs in Christ. Now this Couenant belongeth to Noe, and his Family: so all Gods Couenants to the faithfull, and their children also. As for Noes sake, his Family was saued: so for the companie of one holy man, many shall escape in the day of Gods wrath. For Pauls sake, all that were in the ship were saued. Here, this is called Gods Couenant, because he bindes himselfe to saue vs: so elsewhere it is called our Couenant, Zach. 9. 11. because on our part, we are bound to beleeue and obey him.

A. No: but they came of their owne accord, the Lord leading them thither; and here they are brought to Noe, as before to Adam: yet, although God brought them to the Arke, notwithstanding, Noe must bring them within, and place them in the Arke. Noe is the type of Christs Ministers: who doe not leade Christs Sheepe to the Church; because, being mooued by Gods Spirit, they come of their owne accord •… : yet the Minister gathereth them together, and doth vnite them by the Word and Sacraments.

A. First, before the Floud, neyther man nor beast did eate flesh; but this power of eating flesh, was giuen after the Floud: secondly, we doe not reade of any beasts that were brought into the Arke, for meate, but onely for generation and sacrifice: thirdly, if there had beene beasts in the Arke, for eating, and so many as might serue for a whole yeere, surely there could not be roome enough for them; besides, their flesh would haue putrified, and that had beene filthie and loathsome to man: therefore they did not eate flesh at that time, but eyther grasse, fruits, or seedes; for these they fed vpon, when flesh was wanting. Besides, God, that caused them to come to the Arke, of their owne accord, and to remaine so long obedient to Noe, could also sustaine them so long without flesh, onely vpon hearbs; for those were better, at that time, then now, and the temperature of those •… easts was sounder.

A. To let vs know and admire his infinite Goodnesse, in not onely creating them for mans vse, but also, in preseruing them to the same end: secondly, that by this carefulnesse of his, wee may be enduced to loue him the more: thirdly, to depend on him in our extremities; for if he had a care of them, when they could not care so themselues, much more will he be carefull of vs, in our necessities: fourthly, he would not saue them in the Arke, as he did the Israelites in the red Sea, and as Ionas in the Whales belly▪ miraculously; but he would haue heere both man and beast, to vse the meanes of the Arke, and of the foode he gaue them, for the preseruation of their life: to teach vs, that we should not dispise the ordinary meanes that God hath appoynted for the conseruation of our life: fiftly, to teach all Christians that haue children, wife, or family, to prouide for them things that may sustaine their naturall life: seeing God had such care to maintaine the life of these creatures, which are not so deare to God as men are.

A. That he did according to all that God commaunded him; therefore he became heire of the Righteousnes that is by faith, Hebr. 11. Then heere was his glory, not in that he knew Gods commaundements, but in that he did them: secondly, he did not a part, but according to all that was commaunded him: thirdly, his faith and obedience was wonderfull: if we should consider the circumstances thereof; as the bignesse of the Arke, the long and tedeous space of an hundreth yeeres, cutting and bringing together so many trees, the taunts and scornes hee did indure of men, the feare he was in, for preaching they should all be drowned, the care and sollicitude he had, to gather together so much prouision for man, beasts and fowles: yea, to bring into the Arke so many sorts of wilde beasts; and lastly, to inclose himselfe therein for a yeare, as in a Sepulcher: all these being considered, shall make vs acknowledge, that his Faith and Obedience was worthy of eternall commendations

A. Of Christ and of the Church: for Noe was the tipe of Christ, in that Noe is rest: so Christ is our rest, & in him we haue rest for our soules, our consciences haue rest from the gilt and punishment of sinne, from the condemning and commanding power thereof, and after this life, we shall rest from our labors, euen in the bosome of Abraham Secondly, as Noe preserued some from the flood, so hath Christ from the floods of Gods wrath. Thirdly, as Noe in the Arke of wood did saue them, so Christ vpon the Crosse of wood, hath saued vs. Fourthly, as out of the Arke there is no safety, so out of the Church there is no saluation. Fiftly, as the Arke was made of diuers sorts of trees, so is the Church of diuers sorts of men. Sixtly, as the Ark was a long time in building, so hath the Church a long time in making. Seuenthly, as in the flood God drowned s •… nners, so in baptism •… (whereof the flood was a tipe) God drowneth our sinnes. Eightly, as the plankes of the Ark •… were ioyned together with pitch? so should the member •… of the Church be ioyned together with loue. Ninthly, as Noe not only built the Arke, but entred therein▪ so Christ not only built the Church, but dwels therein▪ Tenthly, as in the Arke were all sorts of creatures, so in the Church are all sorts of Christians. Eleuenthly, as in the Ark were more beasts then men, so in the Church are more bad th •… n good. Twelftly, as in the Arke was all kind of corporall food for the creatures, so in the Church is all kind of spirituall food for Christians. 13. As in the Arke was a window to giue light to the eies, so in the Church is the word to giue light to the minds. 14. As there was a doore for the creatures to enter into the Arke, so Christ is the doore, by whom we enter into the Church 15. As in the Arke were diuers roomes or stories, so in the Church are diuers degrees & orders. 16. As the Arke was great and large for all sorts of beasts▪ so is the Church for all sorts of men. 17. As there was out one Arke, one doore, one window? so there •… s but one Church, one Christ, one Scripture. •… 8. As the Rauen went out and came not againe, but the Doue could finde find no rest, till 〈◊〉 returned to the Arke? so the wicked care not for the Church: but the godly, who represent the nature and qualities of the Doue, can ha •… no rest for their soules but in the Church. 19. A •… the Arke was tossed vp and downe in the water with the wind, yet was vpheld by God: so the Church is tossed vp and downe in the sea of this world, with the winds of Satan, of sinne, of wicked men and of the flesh: yet the Lord vpholds her. 20. A •… the Arke at last rested on the mountaines of Armenia? so shall the Church on Moun •… Sion, in the Kingdome of glory, when the waters shall settle, and the winds shall cease? then those that seemed to be dead in the Arke, shall come out of the graues? and with ioy shall inioy that happy Immortality.

A. Paul doth condemne these genealogies that are endlesse, and which minister questions, not edifications: secondly, he doth command vs not to giue heede to them; neither to account them apart of Gods worship as the Iewes did, but this Genealogie of Noah and such like in Scripture, are profitable for vs to know, and therefore are not condemned.

A. No: but those onely that were most famous; Then of Sems progenie hee reckoneth 26. of Chams 31. of Iapheths 14. which in all are 71. and many of these names here mentioned, were changed by the Greeks, who not onely changed their rites and ceremonies; but also in signe of seruitude altered their names.

A. The father of the Cimmerians as Herodotus thinketh, or rather as Iosephus the father of the Galatians, who first were called Galles, and hauing left their owne countrie, seated themselues in Asia-minor, where being mingled with the Greeks, they were called Gallo-greci, and afterwards Galatae; vnto these Galatians, Peter writ his first epistle; in this country Paul trauelled sundry times and preached, afterward hee beeing captiue at Rome, from thence writ an epistle to them. Gomer also was the name of Diblaims daughter the wife of Hosea, Hos. 1.

A. The father of the Scythians, a rude and barbarous people, inhabiting many countries in the north part of the world, from them the Turkes haue their originall, which now to the great shame of Christians, and ouerthrow of our religion, haue by our vnnaturall discords, obtained those kingdomes and glorious Churches in Europe and Asia: sometimes famous and sanctified with the presence of Christ, and preachings of the Apostles; beautified with miracles, adorned with all arts and sciences, illustrated with the learned pens of many orthodox fathers, and besprinckled with the blood of many thousand martyrs but now alas their habitation is desolate, their Churches are become habitations for diuels, the holds of euery foule spirit, and cages of vnc •… ane and hatefull birds. Magog is taken for the hidde and secret enemies of the Church. Eze. 38. 2. and 39. 6. Reu. 20. 8.

A. The Medes, a mightie people, who did inhabite the country lying betweene the Caspian sea and Persia, they were first subiect to the Assyrians, afterward refusing the gouernment of the effeminate Sardanapalus, they made Arbactus their King, who with his successours for the space of 350. yeares did gouerne Media vntill Cyrus the Persian, who obtained the Empire of the East. Then Media was annexed to Persia and Assyria; in the cities of the Medes the Israelites were kept as captiues. 2. King. 18. 11. to the Medes and Persians the Babylonian Monarchie was giuen. Dan. 5. 28. the Medes who were at Ierusalem with many other strangers heard the Apostles speake in their owne language. Act. 2. 9.

A. The Moscouians, who first dwelt in Asia, afterward they remooued farther North; and doe at this day inhabite that great continent lying betweene Tartaria, Liuonia, Polonia and the North sea, they are of the grecian religion, they giue the sacrament in leauened bread, and doe not deny the cup to the lay-people; they thinke it in vaine to pray for the dead, they beleeue no purgatory, they reade the bible in their owne language, Augustine, Ambrose, Hierome and Gregory, are in great request amongst them, their Metropolitan is subiect to the Patriarch of Constantinople, and aboue all things they cannot abide to here Rhetoricall sermons in their pulpits, accounting these verball preachers, which doe study more for fine words then true diuinity, not worthy of the name of preachers, and I wish they were so accounted amongst vs; who no •… being contented with the plaine and simple stile of Gods word doe spend much time in filling the itching eares of phantasticall people with their owne words.

A. The Thracians, a people sometimes famous for their strength in warres, they doe inhabite the country Thracia, otherwise called Romania, where Constantinople is situated, the Gospell shined sometimes in this country, and happy might they haue beene, if they could haue knowne their owne happinesse, but by their miserable discords they haue lost their ancient glory, and Constantinople which was the Queene of the Easterne Cities and sometimes the house of God and vineyard of Iesus Christ, is become now a cage for Mahomet, the diuell and his excrements, the Turkes who as it seemes were only borne to be a plague to Gods people.

A. Ascanaz of whome came a people which did inhabite▪ Ascania, a countrey in Asia-minor, in which there was a lake of the same name, euen in the time of the 〈◊〉 Kiphath of him came the Paphlagons, a people also in Asia, which name they had of Paphlagon, the sonne of Phi •… eas. Thogar •… of him came the Phrygians, a people in Asia▪ neere to Bithinia, Lydia and Misia▪ they are called by the Hebrewes, as Iosephus saith, Thygrammanes from this Thogarma.

A. The first is Elishah, of him came the Aeolians, a people of greece, who leauing their country went to Asia, and seated themselues in Mysia, which they called Aeolia, from their owne name. Elishah sold blew and purple to the Tyrians, Ezech. 27. 7. His second sonne is Tharshish▪ whose posterity inhabited Cilicia, now called Turcomania, where that famous City Tarsus was built as is thought by Sardrnapalus, in which Paul was borne. Act. 21. 39. hither 〈◊〉 fled, 〈◊〉 . 1. 3. the people of Tharshish were famous for shipping. Ezech. 27. 12. therefore Pompeius vsed their helpe in his sea fight against Caesar, and the medeteranean sea is called Tarsis, from them, Psal. 48. 7. The third sonne is Citti •… , of whom came the Cyprians, who did inhabite the Iland Cyprus, not farre from Syria and Cilicia, therefore the Iland was called Citica, the Hebrewes call it Chitti •… , and here was the city Citiu •… . This Cyprus was many yeares vnder the gouernment of the Venetians, but now they are vnder the seruitude of Magog the Turke. His fourth sonne is D •… danim, of whom the Rhodiant came, who inhabited Rhodus an Iland in the Carpathian sea, famous for the citie Rhodos, which was possessed by the Christians many yeares. But at last proud Nabuchadnezzar the Turke, by our negligence tooke both the city and the Iland.

A. Not onely the plots of ground which are compassed about with the sea, but also countries and regions within the continent, for the whole earth may be called an Iland, because it is all compassed with the sea; the Iles are giuen them with the rest of the earth to the sonnes of men, the Iles are inuited to praise God. Isa. 42. 10. The Iles shall waite for Christ. Isay 51. 5. the kings of the Iles shall offer gifts to Christ. Psal. 72. 10. and this was accomplished when God perswaded Iapheth to dwell in the tents of Sem. Gods children in this world may be likened to Iles, for as Iles are separated from the rest of the earth, so Christ hath chosen his Saints out of the world. Ioh. 15. Secondly as Iles are compassed about with the sea, and most subiect to stormes, so the the Saints in this world are most subiect to afflictions. Ioh. 16.

A. C •… sh, the father of the Aethiopians, of whorn mention is made. Isa. 11. Ezec. 29. and 30. Amos 9. Nah •… m. 3. Soph. 2. and else-where, but the name of Aethiopia is sometime giuen to Arabia, sometime to India, because of the commerce that was betweene the Aethiopians & these countries; as also because they in s •… merare both black, but Aethiopia properly 〈◊〉 in Affrica, vnder which name not only the country of the Abissines is cōprehended, but also the Southeast part of Affrica, from the meridionall line, to caput bon •… spei, and this confusion of the name hath caused many errors amongst the learned, then this name of Cush and Aethiopia so often vsed in Scripture, is rather to bee vnderstood of Arabia which was neere to India, then of the remote countries of Affrica, therefore Moses wife being a Madianite is called an Aethiopian, Numb. 12. Theodoretus thinketh that the Queene of Saba who came to see Salomon, was Queene of Aethiopia. Quest. 22. in Num. The Aethiopians did vse to call their Queenes Candaces, whose chiefe gouernour the Eunuch was conuerted by Philip. Act. 8. Mathiac the Apostle did preach the Gospell to the Aethiopians as thinketh Sophronius?

A. The father of the Aegyptians, who are still called by this name in the new Testament; but in the old Mizraim, and because Mizraim was Chams son, therefore in Scripture▪ Aegypt is called the land of Ch •… . Psal. 105. 23. and 78. 51. If Mizraim was the father of the Aegyptians, they neede not brag so much of their antiquity. This country was first gouerned by their owne kings, wh •… they called Pharaoh, then they were subdued by the Aethiopians in the dayes of Hezekias. After that Cyrus the Persian ouercame them. But vnder Darius Nothus, they fell away from the Persian and were gouerned by their owne kings, till Alexander subdued them. After his death it fell to Ptolomeus, by whose name their kings were called, till Cleopatra, after whose death the Romans made it a Prouince, after them the Saracens had it, and now it is vnder the Turkish slauery. This country was famous for Abraham, Ioseph, the Patr •… kes, the birth of Moses, the deliuery of the Israelites, for arts and sciences, fruitfulnesse and riches, townes and schooles, for Christ and his mother who fled thither, for many Martyrs and Christian professors, for the first Monks and Eremites who from thence did ouerspreade all Europe. But as before it was infamous for idolatry, so now it is for Mahomet •… blasphemous herefie.

A. The Lyrians, a people in Affrica, neere Mauritania, where there is a riuer called Phut. They are called by this name. Eze. 27. and 38. cap. But they are called by the name of Lybia. Act. 2. and Dan. 11. in Lybia there hath beene famous Churches, but especially Carthage renowned for that learned Bishop and glorious Martyr Cyprian.

A. The cursed sonne of Cha •… ▪ of whom came the Canaanites, which did inhabite that land, which was called Canaan, the land of promise, Iudea, and now the holy land, it was deuided in Iudea, Samaria and Galile, in it God was once well knowne, but now instead of God Mahomet is worshipped.

A. The sonne of Cush, and father of the Sabeans, a people in Arabia-felix, but there is a twofold Sheba; the one in Arabia, the other in Aethiopia, this in Hebrew is written with S •… mech, that with Shi •… , from this the Queene of Saba came to Salomon, from that the wise men came to worship Christ, both these places are mentioned. Psal. 72. 10. the Kings of Sh •… ba and 〈◊〉 shall giue gifts?

A. Hauilah the father of the Getulians, Sabtah of whom came a people called Sabath •… i dwelling in Arabia-felix, Raamah and Sabtecha, whose posteritie also did inhabite Arabia-felix, and mingled themselues with the Sabeans.

A. Sheba, whose posterity dwelt in Aethiopia, and Dedan whose off-spring did possesse a part of Arabia-felix, not farre from Idumea, of Ded •… n mention is made. Ier. 49. 8. Ezech. 27. 15. and 38. 13.

A. Because he was a persecutor and oppressor of his brethren, for such are called hunters in scripture, and sometimes fowlers; for as hunters and fowlers vse all the snares and tricks they can to take away the life of the beasts and foules, so doe the mighty tyrants to kill and destroy men. Of these fowlers, Dauid speakes. Psal. 61. 3. & Psal. 1 •… 4▪ 7. of the hunters, Ier. 16. 16. where such persecutors are called alfo fishers (before God) that is openly and without feare of God, so tht now he became shameles in oppressing, and cared not though God tooke notice of his wickednes, this is the qualitie of impudent Lyers.

A. Yes: for both are said to build Babilon: Secondly, both were mighty men and oppressors: thirdly, they are both said to liue about 200. yeeres after the flood in Babylon: fourthly, they were both the inuenters of idolatry: fifthly, as the histories acknowledge no king in Babel before Ninus but Belus, so the Scripture acknowledgeth none but Nimrod.

A. Assur the sonne of Sem, who to auoide the crueltie of Nimrod left Shinar, and for his greater securitie built Niniuie, which afterward was the chiefest citie of the Assyrian Monarchie, and here we must not thinke that Assur was a mightie hunter like Nimrod, in that he built a strong citie; for hee did not build it to that intent, that Nimrod built Babel; but onely to secure himselfe from the crueltie of Nimrod.

A. Three hundred yeeres after the flood, and 2000. before Christ, about the time that Abraham was borne, by Assur whom the histories call Ni •… ; this Citie was famous for the greatnesse, beautie, and riches thereof; a •… d for the preaching of Ionas. It did continue in great glorie for the space of 1400. yeeres and more, till it was destroyed by Nabuchadnezzar, at this day Niniuie hath many goodly buildings and spatious streets in it, compassed about with walles, the inhabitants thereof are for the most part Nestorians.

A. Recoboth, a citie by the riuer Euphrates mentioned also Gen. 36. 37. Chalah the chiefest citie of the countrey Calacina in Assyria Resen, the citie Bess •… ra also in Assyria.

A. He begate Ludim or the Lydians mentioned. Ier. 46. 9. who inhabited the country of Lydia in Asia-minor, famous for that rich King Craesus, and the riuer Pactol •… : secondly, Anamim, they did inhabite as it is thought the countrey Pentapolis in Lybia: thirdly, Lehabim, they possessed Libia in Africa: fourthly, Naphtuhim, they were the people Napatei in Aethiopia: fifthly, Pa •… sim, they were the people Pharusij in Africa beyond Mauritania, mentioned Esay 11. Ezech. 29. sixthly, Casl •… him, they inhabited the countrey Casiotis in Syria, from them the Philistims came who possessed the land of Canaan. Amos 9. 7. where they remained, not cast out to the great griefe of the Israelites: seauenthly, Caphtorim a people called Cappadoces, who did destroy the Philistims and dwelt in their land. Deut. 2. 23. Ier. 47. 4.

A. Of him came Sidon father of the Sidonians, hee built the citie Sidon in Phenicia, which was after allotted to the tribe of Asser: secondly, Cheth of him came the Chethites, or Hittites, who inhabited the places about Bersabae •… , and of whom there were Gyants, their land onely is promised to the Israelites. Ios. 1. 4. because they were most afraid of them: thirdly, Iebus or the Iebusite, he founded the Citie Iebus, which after was called Salem, and last of all Ierusalem. Iudg. 19. 10. Gen. 14. 18. they were not vtterly subdued by Israel, but continued till Salomons time, who made them Tributaries. 2. Chron. 8. 8. fourthly, the Emorite or Amorites, a people high as Ceders and strong as Okes, Amos 2. 9. whose King was Og, they were dispersed into diuers parts of the land, for some of them possessed Libanus, some Mount Galaad, and others the hillie countrey of Pharan. Therefore the whole countrey beareth their name, Gen. 15. 16. when the Prophet would expresse the sinnes of Israel, hee sayes their father was an Amorite. Ezech. 16. 3. fifthly, the Gergasite or Gergasins. Matth. 8. and Gadarens. Luke 8. sixthly, the Hiuit •… of whom came the Gibeonit •… s whose liues were spared by Iosua. Iosh. 11. 19. seauenthly, the Arkit •… who dwelt in the citie of Arc •… in mount Libanon: eighthly, the Sinite or the people of Sinai mentioned by Iosephus, 1. Antiq. 6. ninthly, the Aruadite, from them a part of Canaan was called Aruad, mentioned in Ezech 27. 8. tenthly, the Zemarite, they inhabited •… emarim which after fel to the Beniamites. Iosu. 18. 22. eleuenthly, the Hamathite from whom two cities beare the name, the one is Annochia, which Amos cap. 6▪ calleth Hamath Rabba, or Hamath the great, once the Metrapolitan of Syria, the other is Hamath the lesse, called also Epiphania from Antiochus Epiphanes, this citie stood on the north side of the Israelites ground. So these are the eleuen nations that came of Canaan: in the 15. chapter of this booke, there are reckoned vp but ten, and Deut. 7. 1. Act. 13. 19. there are counted but seauen, for it seemeth that some were wasted or mixed confusedly with the rest, before the Israelites did possesse the land.

A. Sidon on the North-west allotted to the tribe of Aser. Gaza on the South-west, a citie which befell the tribe of Iuda. Sodom with the other cities that were destroyed. Gen. 19. on the South-east, and these are the bounds of the whole land of Canaan. Ioshua onely describeth the West part thereof. Iosh. 13. 3.

A. Some are called brethren by nature, as Iacob and Esau, some by nation, as the Iewes were Pauls brethren, some by affinitie as Christ and his kins-folkes. Matth. 12. and some by religion and affection as all Christians. Then Iapheth and Sem are called brethren, because they were not onely so by nature, but also in affection. So Si •… eon and Leui brethren for their affection in euill. Gen. 49. Then though Cham by nature were Sems brother, yet God accounts him not so, because he was not of his affection and religion, euen so wicked and prophane Christians though they are accounted our brethren in the iudgement of the world, yet they are not so in the iudgement of God.

A. As Cham is called the father of Can •… an onely▪ because his curse was visibly executed on him, so here Sem is called the father onely of Hebers sonnes, because his blessing was visibly powred on them. Gen. 14. 19. Secondly, because they onely retained the faith and religion of Sem: thirdly, by this God will show that Sems blessing did not belong to all his posteritie, but onely to those that retained his faith. Neither can we be partakers of the blessings of our Elder brother Christ, except we be followers of him, and holy as he is holy.

A. Elam of whom came the Elamites, so called from him, but afterwards Persians from Perseus their gouernour: secondly, Assur, father of the Assyrians who were enemies to Israel. Assur is also the name of a citie in Iudea built by Salomon: thirdly, Arphaxad, his genealogie and countrey are not spoken of in Scripture, but that he is the Father of Christ. Luk. 3. yet it is thought that Chasdin or the Chaldeans are of him: fourthly Lud, of him came a people in Africa neere Aethiopia: this I know is contrarie to the receiued opinion, for this Lud is thought to be the father of the Lydians in Asia, and Lud the sonne of Mizraim is thought to bee the father of this people in Africa: but wee must not thinke that the world was so deuided among the sonnes of Noah, as though Sems posteritie did onely possesse Asia. Iapheths Europe, and Chams Africa precisely without entermingling, for as Madai thought Iapheths sonne did inhabite Media in Asia, and Canaan who came of Cham did possesse Palestina in Asia; so why may not Lud though Sems sonne inhabite Lidia in Africa: fifthly, Aram of whom came the Syrians, called Aramites from him, and their land Aram in the old testament, but Syria in the new; the chiefest citie of this land is Damascus.

A. Hus whose sonnes possessed the land of Hus: Iobs countrey, Iob 1. 1. which was a part of Idumea. Lam. 4. 21. secondly, Chul he inhabited Armenia: thirdly, Gether hee dwelt in Caria a countrey in Asia-Minor, betweene Licia and Ionia: fourthly, Mash whose posteritie inhabited the hill Masius aboue Nisibus and they were called Masiani.

A. In the Hebrew text Selah is called his sonne, but the Greeke hath Caman which Luke followeth in his 3. chapter, for there as also here in the Greeke Selah is called the sonne of Cainan and Cainan the sonne of Arphaxad, some thinke that Selah was the adopted sonne of Cainan, and the naturall sonne of Arphaxad, but it is like that Luke in a matter of so small moment would not disagree from the Greeke text, because it was in great account amongst the people: then according to the Hebrew text, Selah is the sonne of Arphaxad and father of Heber.

A. Peleg, in whose daies the earth was diuided, that is, the inhabitants of the earth who before were of one tongue, and one countrey, are now diuided into diuers tongues and regions, and therefore because when he was borne this diuision fell out, hee is called Peleg, which signifieth diuision •… some thinke this name was giuen to him before he was borne by way of prophesie, but it is like hee had it from the euent that fell out when he was borne, neither is their opinion sound, who thinke this diuision to haue beene in the end of his dayes, which was in the 48. yeere of Abrahams age; and 38. yeeres after the death of Ninus, for at that time the world was replenished with people, with diuers languages, Kings and kingdomes, and therefore this diuision was long before the last yeere of Peleg. His other so •… is Iokta •… , who hath here 13. sonnes reckoned, but because they seated themselues in remote and vnknowne regions beyond the East-Indies and fell away from the God of Heber to worship vnknowne Gods, therefore they are little mentioned in Gods word, and they doe yet remaine vnknowne to vs.

A. Ophir did possesse the land which from his name is called Ophir, doubtfull whether it be Cephala in Aethiopia, or Chersomsus in India, or Peru in America; but we know that Salomons shippes fetched store of fine golde from this Ophir. 1. Kings 9. and 10. chapt. Hauilah did possesse India, as Iosephus and Hierome doe affirme.

A. Mesha is a countrey in India where the sonnes of 〈◊〉 dwelt, so called as it is thought from Mash the sonne of Aram. Sephar is a hill in India also, and Luther coniectureth that this may be the hill Ararat or I •… anus.

A. Yes, but onely in Hebers family, therefore it is called the Hebrew tongue: Yet all Hebers posteritie did not vse this tongue, but onely Peleg and Reu, and those that were in the straight line of whom Christ came, and it seemes in that this language was not changed; that Heber did not consent to the building of Babel. This then is that tongue in which God spake and gaue his Oracles, both before and after the flood. It was spoken also by Angels, and by his owne people the Iewes; it did not proceede of sinne, as other tongues, but was from the beginning euen in Paradise; it is that tongue that doth containe the misteries of our saluation, and like enough it shall be that tongue which we shall speake in heauen: yet though this tongue was not confused at the building of Babel, it was notwithstanding confused in the captiuitie of Babel. And since that time Hebrew did cease to bee in common vse among the Iewes; and Syriac or mixed Hebrew came in place: so that the tongue which Christ and the Apostles vsed amongst the Iewes, was not Hebrew but Syriac.

A. They remooued from the East, that is, from the hillie countrey of Armenia, where the Arke rested, into the plaine of Shinar or Chaldea. First, because they were now exceedingly increased, and an 100. yeeres had beene pinned vp in that countrey, therefore now seeing all feare of the flood was gone, they thought good to discend to the plaine and inlarge their habitation. Secondly, because the plaine was more fertile, pleasant and commodious for them. Thirdly, because their minds were not content with their present estate, therefore they begin to couet for more ground and a richer soyle; and this couetousnesse hath beene the cause of so many wants, transmigrations and confusion of tongues?

A. In stead of stone they vsed bricke, because in that plaine countrey stones were scarce▪ and because of the aboundance of clay they had matter enough to make bricke of. Secondly, in stead of mortar artificiall; they vsed naturall morter, or a kinde of slime that was found in their pits & riuers, of the nature of brimstone, which Se •… iramis did vse for the building of Babylon; and here we may see their forwardnesse in exhorting one another to this wicked worke. A shame for vs, who are not so earnest to build vp the Church of Christ, the heauenly Ierusalem, as they were to build vp their earthly Babel. Secondly, although they wanted matter, that is, stone and morter to build their Towre with, yet rather then they will giue ouer, they will make matter to themselues, and in this we see the nature of the wicked, who will leaue nothing vn▪ attempted to bring to passe their wicked designes. A •… dax omnia perpetigens •… umana ruit per ve •… itum nef •… . Thirdly, this sinne is most fearefull; for it is intollerable pride against the Maiestie of God; and it is not amongst a few, but vniuersall, and that so soone after the flood.

A. It is Hyperbolically spoken here, that the top thereof may reach to heauen, as the cities of the Anakims are said to be walled vp to heauen. Deut. 1. 28. 〈◊〉 tree to reach vp to heauen. Dan. 4. 18. Caper •… to be exalted to heauen. Mat. 11. 23. That is exceeding high, for it is not like they were so foolish, as to thinke they were able to raise a towre to the heauen. For as Phil •… saith, the earth being the Center, cannot either in the whole or in the parts thereof, touch the heauen which is the circumference, and in respect of the huge distance betweene earth and heauen, though the whole earth should be set on an heape, it could not reach to heauen; much lesse a Tower; yet it is like they did resolue to build it so high that the toppe thereof might exceede the highest mountaines; that so they might bee preserued from the flood. And this counsell is thought to haue proceeded from wicked Nimrod, to whom the rude multitude gaue speedie consent, now how farre they proceeded in their worke, none is able to define: the Iewes haue idlely coniectured that it was 27. miles in height; but it is probably recorded, that in Hieromes time, some part of this huge building was yet extant.

A. For two, the one to get a name, that is, to be made famous to posteritie, or rather infamous, as he that burned the Temple of Diana. For such is the desire of glory in man, that rather then hee will be buried in obliuion, hee will doe those things that are most odious both in the sight of God and man, that he may be spoken of after death: & this sin is deriued from Adam to all mankind, for he desired to be like vnto God, and wee doe all desire that glory which is onely due to God. For this cause so many Piramides and Towers, Collassus and triumphant arches haue beene erected; yea whatsoeuer noble •… orke is done, yet amongst men it is for this end: and what will not a man doe to immortalize his name. For, Pulchrum est digito monstrari, & dicier hic est, but we ought rather to consider what the Prophet saith. Psal. 49. Man being in honour abideth not, he is like the beast that perisheth, like sheepe they are laid in the graue, death shall feed on them, their beautie shall consume in the graue from their dwelling, when hee dyeth, his glory shall not descend after him, &c. The other end why they build this Tower is, least they be scattered abroad: a feare which did arise from their guiltie consciences, for the wicked flie when no man persueth. Prou. 28. 1. Yet though this building of this Tower proceeded of pride, and the intent of the builders was to dishonour God, and get themselues a name, we must not for this condemne the building of Towers and Forts, which are for ornament and defence.

A. As Ierusalem is the type of Christs Church, so is Babel of the diuels Synagogue▪ and therefore as Christs Church and Satans Synagogue are contrary, so is Ierusalem and Babel. Ierusalem signifieth the vision of peace because the King thereof is the Prince of peace, & the subiects are at peace with God, with men, and with their owne consciences. But Babel signifieth confusion, for as there is nothing amongst the wicked but disorder and confusion, so to them there is no peace. Secondly Nimrod out of his pride built Babel to glorifie himselfe, but Christ by his humility builded the Church to glorifie his father. Thirdly Babel is built in a low plaine, for the wicked seeke those things that are below; but Ierusalem is a city built vpon a hill, for the conuersation of the godly is in heauen. Fourthly Babel is built with bricke and slime, but Ierusalem is built with gold and precious stones. Reu. 21. Fifthly, diuersitie of tongues was a meanes to leaue off the building of Babel: but diuersitie of tongues was a meanes to begin the building of Ierusalem. Act. 2. Sixthly▪ the building of Babel was the cause why the people were dispersed and separated, but the building of Ierusalem is the cause why they are conioyned and vnited: seauenthly Babel is fallen and is found no more, for the memoriall of the wicked shall perish, Prou. 10. 7. But Ierusalem shall dwell from generation to generation, Ioel. 3. 20. For they that trust in the Lord shall be as Mount Sion, &c. Psal. 125. 1. Eighthly Babel is the hold of euery fowle spirit, and a cage of euery hatefull bird, Reu. 18. But Ierusalem is that holy city comming downe from God out of heauen, Reu. 21. Therefore let vs come out of Babel, least we be partakers of •… er sins, and receiue of her plagues, Reu. 18. 4.

A. No: but when he brings out some extraordinary effect of his power and prouidence, whether it be of iustice or mercy, he is said to descend: so he descended to see Sodom, Gen. 18. 21. He descended to deliuer his people from Egypt, Exod. 3. 8. He descended on Sinay, Exod. 19. 11. So he is desired to descend, Psal. 144. 5. Esa. 64. 1, &c. So here because he would manifest the effect of his iustice in confounding their tongues and dispersing of them▪ he is said to descend, but if we say with many of the auncient fathers that Christ oftentimes did assume the forme of man before he had fully vnited it to himselfe in the Virgins wombe, then we must also say that God heere did descend locally, though not as God, but as man. But howsoeuer here we see that God will not strike till he descend and see their wickednesse: that is, make it be seene and openly knowne, both a notable example of patience, and an excellent president for iudges, who first must examine before they condemne.

A. Not onely in place and speech, but also in consent and affection; and this vnion made them the more forward to begin that worke; so that they would not willingly be restrained from that which they had imagined to doe: and here we see that the wicked haue their vnity▪ but it is altogether against the Lord and against his annointed, Psal. •… . Therefore such vnion cannot stand, and if the children of darkenesse bee at such vnion amongst themselues, much more should the children of light, who haue but one father, one mother, one head, one redeemer, one spirit, one word, one baptisme, one bread which we eate, one cup which we drinke, one common enemy, and one hope of inheritance. Secondly we see their stedfast resolution that they thinke nothing can restraine them from their building: so confident are the wicked in workes of darkenesse. Thirdly we see that God is not idle, he notes and obserues their doings, he that sitteth in the heauens doth laugh them to scorne, Psal. 2.

A. Properly speech belongs not to any thing but to man, who onely hath the instruments of speech, yet there is an internall and mental speech in spirits, which is nothing but the reasoning and discoursing of the minde; and this speech is imperfect in respect of man; for none vnderstands what is in the minde of man but himselfe; in Angels it is more perfect, for they vnderstand one another by this mentall speech; but in God it is most perfect, for after an incomprehensible manner, he speakes to himselfe, and the three persons in the glorious Trinity doe vnderstand one another after that manner which we cannot conceiue, much lesse expresse. Thē as our minds internally and spiritually can speake to God although our tongues do not mooue, so can the Angels speake to one another, so can God both to them and vs. In times past God spake so to the Prophets, and oftentimes by his Spirit he speakes so to his Saints still, yet God may be said to speake, when he frames audible voyces in the ayre, as Mat. 3. Or when his Angels assuming mens bodies, doe speake in his name, as often in Scripture and most excellently did hee speake when his onely begotten Sonne did assume the whole nature of man. By this essentiall word he hath spoken to vs in these last dayes. Now because the Father speakes here to the Sonne and Holy Ghost, wee can neither define nor diuine how he spake; yet this we know, that he being eternall and incomprehensible, did speake after an eternall and incomprehensible manner.

A. To confound their language, for this was a speedy way to ouerthrow their building, which he might haue done other waies, but this way he thought fittest: both because it was a means to disperse them abroad, as also in that hee would haue this diuersitie of speech to be a testimony to all ages of their intolerable pride. And this confusion of tongues did take away that vnion which was amongst men, and hath beene the cause of hatred and contempt amongst nations. Therefore when wee cannot vnderstand one another, let vs call to minde the pride of these builders, for whose sinne God hath laid this great labour on the sonnes of men.

A. They were scattered abroad vpon the face of all the earth; so then the euill is brought on them, which they sought to preuent: for that which the wicked feareth shall come vpon him. Prou. 10. 24. Againe, as God came downe and dissolued this wicked communion, so Magistrates and Ministers must destroy the workes of the Diuell▪ and although they leaue off from building their Citie, yet about an 100. yeeres after it was repaired and amplified by Semiramis.

A. As in the fifth chapter of this booke Moses rehearseth ten Patriarckes from Adam to Noah; so in this he reckoneth tenne from S •… m to Abraham. First, to let vs see that euen in these most corrupted times God hath his Church, although but small, therefore we neede not doubt to call the Church Vniuersall in respect of time, for it hath bin euen from the beginning, although not still apparent in the eyes of men. Secondly, that we may know the age of the world, therfore to euery one of these names, the yeeres of their life are subioyned: for else we should not haue knowne how much time was betweene the flood, and the making of the couenant with Abraham. Thirdly, that wee may know that Christ came of these fathers according to the flesh. Fourthly, although many more descended of Sem, yet here they are not thought worthy to bee reckoned in Gods booke, because they did not continue in the faith of Sem. Fifthly, although Arphaxad be here named, and in the tenth chapter, after Elam and Assur. Yet it followeth not that he is yonger then they (for so wee must grant that Noah had these three sonnes in two yeeres, which is not needfull,) but Arphaxad is rather the elder: For the Scripture doth not obserue the order of times in setting downe names.

A. Abraham, Nachor, and Haran, where Abraham though youngest is first placed for honour and dignities sake, as before, Sem is put before his elder brethren. Secondly, Abraham is not onely mentioned here, but also Nachor and Haran, for the better vnderstanding of the history of Lot the sonne of Haran, and of Rebeccah Isaacks wife who was of Nachors house.

A. It may either signifie fire properly, and so the Hebrews think that Haran died in the fire, but that Abraham was wonderfully deliuered from thence, which sauours of a fable because neither mentioned by Moses, nor Paul. Heb. 11. Neither by Iosephus nor Philo, who haue written much of Abraham. Secondly, This Ur may signifie metaphorically, persecution and affliction; which often in Scripture is called fire, as Psal. 66. 12. Lam. 1. 13. And so Abraham was deliuered from the afflictions of the Chaldees. Thirdly, it may be here the name of a Citie, as the Chaldee paraphrase taketh it; or a countrey as the Greeke translateth it, and this is most proper: then Vr was a Citie or Countrey in Chaldea, so called either from the fire which they saw come from heauen vpon the fathers sacrifices, or else from the sacred fire which was kept there, for fire was holy amongst the Gentiles, especially amongst the Chaldeans, Persians and Romans, or it might haue beene called so, because it stood in a low place or valley, which the Hebrews call Vr. In this countrey then or Citie Haran died, before his father, that is, his father being yet aliue, and from hence Terah tooke Abraham, Lot, and Sarai, to goe to Canaan.

A. No, but she was the daughter of Haran, and sister to Lot and Milcha, which Milcha was grand-mother to Rebecca Isaaks wife. Gen. 22. 20, 23. Then though properly shee was his brothers daughter, yet shee is called his sister. Gen. 20. 12. As Lot is called his brother. Gen. 13. 8. For the Hebrewes vse to call their kinsfolkes brethren and sisters; and though properly shee be Terahs grandchilde, yet according to the Scripture phrase, shee may be called his daughter. For grandfathers, are called fathers in Scripture, as Iacob calleth Abraham his father. Gen. 48. 15. 16. Shee was then Abrahams sister, that is, his brother Harans daughter by the same father Terah; but not by the same Mother, for Haran was Terahs sonne, by an other woman: so that he was but halfe brother to Abraham. Here then we see how carefull Abraham is now, and other fathers here after, to take them wiues of their owne kindred, and not strangers being Idolaters, and this they did, when as yet there was no positiue law, to forbid them, as afterward it was commanded by Moses. Deut. 7. 3.

A. This Iscah is no other woman but Sarai, for els it had beene impertinent▪ to haue spoken of her in this place, the signification also of the word so much importeth. For both Ischai and Sarai signifie the same thing: to witte, principality or rule. Then Sarai we see had two names, as many other in the Scripture, and though Abraham marryed her being his mothers daughter, yet we must not thinke that marriage vnlawfull in him, for it was not exhibited by law, yea after the law we see it was in vse, by the practise of Othniel, for he marryed with Achsah the daughter of his brother Caleb. Iudg. 1. 13. Yet although this marriage was not vnlawfull in Abraham and Othniel, because it was permitted them, being extraordinary persons, wee must not put it in practise, for many things were lawfull to them which to vs are vnlawfull. And though Moses doth not expresly forbid it, yet by analogy and consequence it seemeth to forbid such kind of marriage. Moses Lev. 18. doth not in expresse tearmes forbid the grand-child to mary with the grand-mother; or with the wife of his grand-father, or a man to marry with his mothers brothers wife, and yet these marriages by proportion are vnlawfull. Moses onely there sets downe expresly a few vnlawfull marriages, that by those wee may iudge of the rest that are vnlawfull in such distances.

A. To put vs in minde of the wonderfull birth of Isaac, that so we may the more admire the power of God. Secondly, to make a way for the subsequent history of Isaacks birth; & in this we may consider the state of the Church. For as God out of barren Sarai brought out Isaca, so he did out of her, as out of a dry stock procreate his church: therfore when the Church seemeth to vs as it were vtterly lost, let vs not despaire, for God of stones can raise children to Abraham, Mat. 3. When we doubt, then let vs looke vnto Abraham our father, and vnto Sarah that bare vs, Esa. 51. 2.

A. No: but Abraham was rather the cause that mooued Terah, for the calling did especially belong to Abraham, Gen. 12. 1. Therefore his faith is particularly commended, Heb. 11. 8. And though Abraham acquainted his father with Gods oracle, and so vnder God mooued him to goe, yet because Terah was his father, this honour is giuen to him, that he is said to take Abraham, &c. from Chaldea. Secondly, in that Abraham went with his father and kindred. Wee learne what was his loue to their good, and what our care and loue should be to our friends, in drawing them from Chaldea, that is from the world. But as Abraham was resolued if they had not gone, to haue forsaken them: So must we forsake parents, friends, country, yea all we haue, to follow Christ. Thirdly, these fathers before they departed from Chaldea were Idolaters, as we may see, Iosua 24. 2. And in them we may behold what wee are before our calling, euen the children of wrath. Fourthly, in that not onely Abraham, but the rest also went out from Vr. Wee see that this was no fire but the name of a city, for if they had all beene saued from the fire, the Scripture had ascribed it to the power of God, which it doth not, as we see afterwards it doth, speaking of the three children in the fierie furnace. Fifthly, Sarah here is called Terahs daughter in law, therefore she could not be his own daughter. Sixthly, Sarah is called here Abrahams wife, therefore could not be his sister, for such a marriage were altogether vnlawfull.

A. If he had gone with them, he had been heere named, as well as the rest, therefore it seemes he stayed behind and would not leaue his Idolatrous country. In whom we see the nature of the wicked who cannot be perswaded to leaue the world; and though he went not at this time, yet afterwards being either troubled in his conscience, or els banished from that place as Augustine thinketh, lib. 16. de ciuit. dei. cap. 13. Hee departed from thence, but went no further then Mesopotamia, for hee dwelt in Nachor. Gen. 24. 10.

A. He was called effectually, for he is not of the number of those who are called but not chosen. Mat. 20. 22. But of these who called in time, predestinated before time, and shall be glorified ofter time, Rom. 8. 30. Secondly, he was called not by violence, as Paul, nor by affliction, as oftentimes the Israelites were, nor by present benefits, as those who were healed by Christ and the Apostles, nor by working of miracles as many in the Gospell, but by the bare word of God, Get thee out of thy country, &c. Thirdly, hee was called not because of his fore-seene faith, much lesse because of his fore-seene merits, for both these follow calling; Non praecidunt iustificandum, sed sequuntur iustificatum. But hee called him, because it was the good pleasure of his will, Ephes. 1. 5. Fourthly, he is not called onely to a priuate office or function, as Saul was to the kingdome, and Iudas to the Apostleship, and neither of them to grace: but he was called both to bee a Father and Prince on his people, as also to be a member of that City which he looked for; whose builder and maker is God, Heb. 11. 10. Fifthly, he is not called as he was, who first desired to bury his father. But as Peter and Andrew, lames and Iohn were, who leauing their ships, their fathers and their nets followed Christ, Mat. 4. So Abraham departed as the Lord had spoken.

A. Nine times. First, now in Chaldea, where he is bid leaue his country. Secondly, when he came to Canaan, then God promised to giue his seed that land, Gen. 12. 7. Thirdly, when hee departed from Egypt to Canaan; being separated from Lot, then the Lord promised to him and to his seed the land of Canaan, Gen. 13. 14. Fourthly, in a vision, when God promised to multiply his posterity, as the starres, Gen. 15. 1. Fifthly, when Abraham was 99. yeares old, then he changed his name from Abram to Abraham, and instituted circumcision the seale of the couenant, Gen. 17. 1. Sixthly, in the plaine of Mamre, setting in his tent dore, then hee receiued the three Angels, Gen. 18. 1. Seauenthly, when he was commanded to cast out Ishmael, Gen. 21. •… 2. Eighthly, when hee was commanded to sacrifice his sonne Isaac, Gen. 21. 1. Ninthly, when hee stayed him from offering of his sonne, Gen. 22. 11. And by all these apparitions wee may see how highly God did account of his seruant Abraham, and how happy and honourable they are whom God loueth, although they are contemptible to the world. Secondly, God appeared oftentimes to Abraham, and so hee doth still to his Saints, although not after that manner, that hee did to Abraham, yet in his spirit hee is with vs to the end of the world.

A. Because he will trie his faith and obedience. Secondly, because he will weane him by degrees from the loue of the world. Thirdly, because hee will haue him to bee a Preacher amongst the Cananites, to shew them the knowledge of the true God. That he may winne some to saluation; and make the obstinate inexcusable. Fourthly, that he may take possession of that land in the name of his posteritie. Fifthly, that hee may flee from the Societie of the Idolatrous Chaldeans, and shunne all those that were hinderers to him in Gods seruice; especially his friends and acquaintance. Sixthly, to teach vs what we should doe, when wee are called; euen leaue our owne countrey, kindred and fathers house, that is, the world, our sinnes which are so deere vnto vs, and the dominion of Satan, that we may follow Christ to the heauenly Canaan. Seauenthly, that Gods power might appeare the more, in defending Abraham, in preseruing and multiplying his posteritie, amongst the midst of their enemies in a strange land, and at last giuing them the full possession of it, then for these reasons Abraham forsooke his countrey, friends and acquaintance, which was hard for flesh and blood to doe, yet by faith hee went out, not knowing whither hee went. Heb. 11. 8.

A. Yes, for if we preferre father or mother, or any thing to Christ, we are not worthy of him, for this cause therefore Abraham, Isaac, and Iacob, soiourned in the land of promise, as in a strange countrey. Heb. 11. 9. Lot forsooke Sodome, the Israelites Aegypt; Moses refused to be called the sonne of Pharaohs daughter. Heb. 11. 24. Elias and Iohn Baptist liued in the wildernesse. Christ also did retire himselfe commonly to the shippe, the mount and the desert: the Disciples forsooke all and followed Christ. Math. 18. 28. And many holy men in the Primitiue Church, of whom the world was not worthie, as th'Apostle saith, wandred in deserts and mountaines, in dennes and caues of the earth. Heb. 11. 38. And truly as the societie of the wicked, hinders the seruice of God, so nothing fitter to aduance it, then a priuate life, free from the multitude. Amongst whom we both see and here these things, which doe not bring vs to God, but drawes vs from him; yet here I doe not commend the idle life of the Monkes, which is vndertaken more for superstition then religion, for the belly then the soule, amongst whom for the part: gluttonie; couetousnesse and intemperance doe reigne, instead of sobrietie, meekenesse and continencie, as Helias Abbas did complaine, although I finde nothing in that kinde of life contrarie to true Christianitie, if so be it were purged from errour and superstition, and corrected according to the patterne of that life, embraced by the Primitiue Church, and so highly commended by the fathers. For indeede their Monasteries were the seed-plots and seminaries of the Church, and free from these errors and abuses, which now adaies haue filled our Monasteries. Now, though Abraham left his countrey, yet this must not be a president for vs vpon euery occasion, to forsake our countrey and friends, or to thinke that God can onely be serued abroad and not at home, truly many holy men, who neuer forsooke their countrey and friends, haue serued God sincerely. And it was the praise of Noah, that he was righteous before God, in that wicked generation wherein he liued. But if wee see that wee cannot liue amongst our friends without indangering our saluation▪ let vs rather loose and forsake all, then loose our soules.

A. Not in Mesopotamia, or in the way betweene Chaldea and Charran, as Augustine thinketh, lib. de ciuit. Dei. 16. cap. 15. For hee is called out of his countrey▪ which is not Mesopotamia, though S. Steuen saith, that he was in Mesopotamia, but there he calleth all the countrey beyond Euphrates, Chaldea, Syria, Babylonia by this name. Secondly, no •… in Charran, for this was not his countrey, and to say that hee was twice called, once in Chaldea▪ for that was his countrey, and from Vr in Chaldea he was called. Gen. 15. 7. Then to thinke that he was commanded to leaue his countrey, after that he had left it already is ridiculous, neither must we thinke that either Mesopotamia strictly taken, or Charran, could be Abrahams countrey, seeing hee did but soiourne there but a while like a stranger, his minde in the meane time being still in Charran.

A. Of all his kindred, none went to Ca •… an with him but Lot his brothers sonne, for Terah died in the way of Charran, Nachor went not from Chaldea. Secondly, suppose his father went with him to Charran, either because he hated the Chaldeans Idolatrie, or else because hee would not loose the societie of his sonne Abraham. Yet Abraham was so disposed and resolued, that although his father had not gone, or if he had laboured to diswade him, yet he would haue gone whether the Lord did call him. And in this hee sheweth a singular faith and obedience, both in that he was so resolute to goe, howsoeuer his friends were disposed, as that hee would leaue a certaintie for incertainties, his owne friends and countrey, for a land hee knew not: for although in the former chapter Moses nameth Canaan. Yet it doth not follow, that Abraham as yet, knew that hee was to goe thither, for Moses of himselfe doth •… ame it by the figure Prolepsis.

A. Seauenty fiue yeares olde, and in this he deserueth singular commendations, that although now he was old and feeble, yet hee would not descest from going his iourney. Secondly, in that he went as the Lord spake vnto him, we doe learne how to guide our actions, for this is true piety, to vndertake nothing, but what God hath commanded, and▪ to doe it no other wayes, then as hee hath commaunded; this is onely true obedience, which God more regardeth then sacrifice, 1. Sam. 15. 22. Thirdly, in that Lot went with him, we may see what his affection was to true religion, who beeing but a youth, and hauing Nachor in Chaldea his vncle, who like enough did diswade him from going, yet hee had rather goe with Abraham although hee knew not whether, then to remaine amongst idolatrous companie.

A. Sarai his wife, a notable president for women, who should not with Lots wife look backe to Sodom when they are called, nor hinder their husbands from going to the wedding feast as she in the Gospell, Luk. 14. 20. Nor infect their husbands with idolatry, as Salomons wife, nor deceiue them with flattering words, as Sampsons wife, nor induce them to breake Gods commandement as Eue; nor desire them to curse God as Iobs wife, but rather let them imitate Sarai, Rebeccah, Lia, Rachel, Debora, Ruth, Abigal, the Queene of Seba, the widow of Serepta, the blessed Virgin Mary, the widdow Anna, Elizabeth, Lydia, the women in the Gospell who ministred to Christ, who accompanyed him to the crosse, and did visite him in the graue, and many other holy women mentioned in Scripture, in whose liues they may see a patterne of deuotion to God, loue to their husbands, faith, wisedome, patience, charity, and many other excellent vertues. Secondly, he tooke Lot his brothers sonne, a notable youngman, whom the young men of this age should imitate, who are so farre from following Abraham for religions sake to a strange countrey, that they will neither follow the holy life of the Saints, nor the counsell of their preachers in their owne country. Thirdly, he tooke all the soules, that is, those persons or seruants, whom he and Lot had gotten in their possessions, in Charran, where wee may see that Abraham was no base fellow, but a man of might, for hee had many seruants, euen 318. trained souldiers, Gen. 14. Againe, here we see his care to their soules, who would bring them with him, a patterne for masters, who must be carefull to procure the weale of their seruants soules, and in that, they went with him, wee haue here an example for seruants, who should bee ready to follow their masters in goodnesse.

A. To the place where Sichem afterward was built, a city in the tribe of Manasses, belonging to the priests and not farre from the hils Hebal and Garizim, where the Israelites heard the blessings pronounced, Deut. 27. 12. This place in Abrahams time was called the plaine or Oke of Moreth, for it seemes that here was a groue of Okes. And here we see that Abraham euen in this promised land, is but a pilgrim, for he is driuen to wander as farre as Sichem, which is toward the desert. Truely God would teach both Abraham and vs by this, that our lise here on earth is but a peregrination.

A. The Hebrewes thinke that Canan by Noah was giuen to Sem and his posterity, but Canans sonnes tooke it by violence from them, which is false. First, because the Scripture mentioneth no such thing. Secondly, if this country had belonged to Sem, and so consequently to Abraham, this had beene no free gift. Thirdly, is the Cananites had taken it violently, then this had beene cause sufficient to haue driuen them out, but wee reade onely that their wickednesse was the cause of their expulsion, Leu. 18. 24. Fourthly, God would not haue deferred foure hundred yeares to driue them out, but presently would haue put Abrahams seed in possession of it, which he did not, for their iniquity was not yet full. Fifthly, Moses mentioneth no other cause, that mooued God to bring his people to Canaan, but onely because he loued them, Deut. 4 37. And as God brought Abraham now to Canaan, the countrey being replenished with Canaanites; so did hee afterwards to his posterity, for when they they were brought hither from Egypt, they did finde the Cananites in the land. Againe, as the Cananites was in the land, so the Cananites are in the Church, and as Abraham liued a stranger amongst them, so do the Saints amongst the wicked, but as there came a time when the Cananites were driuen out, so the day shall come when the wicked shall be cast out into vtter darkenesse, Mat. 8. 12.

A. To Iehouah that appeared vnto him, and in so doing, he testifies his piety to God, euen amongst the midst of Idolaters without feare, Religio esse non potest, vbi metus est. Lact. Firm. lib. 4. Loue driueth out feare. Secondly, he shewes a thankfull minde to God, not only in building an altar, but building it without command of his owne accord. Thirdly, he did not build it to any of the Idol▪ gods, hee knew his God to bee a iealous God, and who would giue his glory to none. Farre otherwise doe they who build Churches and Chappels to the honour of dead men, Hon •… randi sunt sancti propter imitationem non adorandi propter religionem Augustin. I deny not but any religious house may bare the name of a Saint or Martyr deceased, prouided alwayes that wee derogate nothing from the Lord, or arrogate any thing to them contrary to Gods word.

A. To a mountaine on the East of Bethel, so called by Iacob, but otherwise it was called by Luz, Gen. 28. 19. This mountaine was betweene Bethel and A •… , a city which Iosuah destroyed, Ios. 8. And vpon this mountaine, a Temple was built by the permission of Alexander Macedonia, of which hill the woman of Samaria speaketh, Ioh. 4. It had two tops, Hebal and Garizim, whereon the blessings and cursings were pronounced. Here then Abraham stayes a while, and yet not long, for hee is forced to trauell towards the South, as hauing no certaine abode enen in that promised land, hee was then, and the godly are still but strangers in this world, and as hee went towards the South as towards the Sun: so doe the godly in faith and grace, the way of the righteous shineth as the light, that shineth more and more vnto the perfect day, Prou. 4. 18. But the wicked trauell towards the North, from whence a plague shall bee spread vpon them, Ier. •… . 14. Because the way of the wicked is as darkenesse, Prou. 4. 19.

A. Not because hee distrusted of Gods prouidence, for hee was assured that God could miraculously feede him, as afterward he did the widow of Serepta and Eli •… h. Secondly, not because hee was inconstant and mooueable, as many are, who can neuer settle themselues in one place, but like wandring starres, and carryed vp and downe from place to place. Thirdly, neither fled he for any villany he had committed or murther, as Moses did from Egypt. Fourthly, nor to increase his stocke as marchants doe. Fifthly, nor curiously to increase his knowledge in humane sciences, as Pythagoras, Emsedocles, Democritus and Plato, who for this end trauelled so farre countries; but he went, first because of the famine in the land, therefore hee would not tempt God by neglecting lawfull means. Secondly, because he would propagate the knowledge of the true God in Egypt, as Saint Chrysoftome thinketh, Hom. 30. in Gen. And for this end the Apostles trauelled through the world, now although this was a very fruitfull land, Deut. 8. 7. Yet God made it barren for the wickednesse of them that dwelt therein, Psal. 107. 34. Barrennesse and mis •… ery are the fruits of sinne, let no man glory in their fruitfull Ilands, for sinne will make them barren as Sodom and Gomorrha. Againe, when Abraham thought to haue •… ase and wealth hee is frustrated▪ for hee is faine to flye for hunger, so God doth exercise his children wiith such punishments, that his care and their faith may appeare the more: so he did pinch Isack, Iacob, Ioseph, Elias, Eliseus▪ and other Prophets, Paul and other Apostles with hunger. Moreouer Abraham for the sinnes of this land fared the worse; and so many times Gods children dwelling with the wicked are partakers of their plagues?

A. That as he went thither so should his posterity after him, and the most part of the circumstances doe agree. First, as famine was the cause that Abraham went to Egipt▪ So famine was the cause that mooued Iacob and his sonnes to goe thither. Secondly, as Abraham was now troubled: so afterward Israel was more afflicted. Thirdly, Pharaoh for Abrahams sake is plagued, and Pharaoh for Israels sake was drowned. Fourthly, Abraham was vsed •… ell for Saraies sake, and so was Israel for Iosephs sake▪ Fifthly, Sarai Abrahams wife was faire to looke vpon, therefore she was e •… ticed to lye with Pharaoh, so Ioseph▪ Israels sonne was a faire person, therefore was enticed to lye with Po •… iphers wife. Sixthly, Abraham departed rich from Egypt, hauing sheepe, beeues, asses and Cammels, so did the Israelites hauing spoyled the Egyptians of their siluer, gold, and rayment.

A. Yes: and her beauty was extraordinary, seeing it was not diminished, neither by her long iournies, nor by her age, for now she was 6 •… . yeares old, tenne yeares yonger then Abraham. And as Sara •… was beautifull in the eyes of Abraham, so is the Church faire in the eyes of Christ her well beloued. But this beauty of the Church doth not so much consist in externall splendor, as in internal grace, for the kings daughter is all glorious within, Psal. 45. 13. This beauty of Sarai made Abraham giue her counsell to say that shee was his sister, and not his wife, for hee knew what danger there is to haue a beautifull woman. And truely oftentimes beauty hath beene the cause of murther and mischiefe, the wife of Vriah, Lucretia, Helina, and many more can testifie, therefore beauty is not so much to be regarded as vertue. Abraham then had good cause to feare the Egyptians, because they are blacker then the Cananites, and when they see a faire woman, which is scarce in that hot country, they are exceeding prone to defloure her, hee knew also that the aboundance and plenty in Egypt, brought out incontinance and intemperance among them.

A. He did not sinne in sauing his owne life, seeing nothing is more precious then the life, especially Abrahams, because all nations should be blessed in his seede. Secondly, neither altogether did he lye in saying shee was his sister, for she was his brothers daughter; and such as are neere a kinne, the Hebrewes did vse to call brethren & sisters. Thirdly, no •… yet did he sinne •… in giuing this hard censure of the Egyptians, for what he spake of their cruelty and lust, hee spake it by experience, though not in himselfe, yet in others he knew what the nature and qualities of barbarous people are, without the knowledge of God, yea it seemes by the euent he speakes this as a Prophet. Fourthly, neither can we altogether say that hee sinned in hazzarding his wifes chastity, if we looke to his faith. For we may thinke that hee who in greater matters depended vpon Gods prouidence, did also in this; and was assured that God would rather deliuer her, then suffer her chastity to be abused, as the euent sheweth: yet we will not deny but some humane infirmities are mixed with this action of Abraham, for he did not call Sarai his sister in that sence that Pharaoh vnderstood her to be. Secondly, in that he did seeme too much to hazzard his wiues chastity, hauing no such warrant from God. Thirdly, in that he was too feareful of death, when he should haue rather assured himselfe, that God who had preserued him hitherto, would not leaue him now destitute. Fourthly, in that he gaue an euill example to others by counselling his wife to dissemble. Yet these and such like infirmities in the Saints, are not to vs matter of imitation, but of humiliation rather, considering that there is a law in our members, warring against the law of the minde, Rom. 7. 23.

A. His wife Sarai is commended by the Princes to Pharaoh, and she receiued into his house, here then ws see that Sarai did as Abraham desired her, and in this shee shewed her selfe a louing and faithfull wife, who will rather hazard her chastity, then suffer her husband to be killed. Secondly, in that the Princes commended her, we haue here the nature of flattering courtiers set downe, who accommodate themselues to the humors and vices of their king. Thirdly, we see in the Egyptians the nature of carnall men, who are more mooued with externall shewes and beauty, then with internall vertue and grace. For Sarai is sought not for her vertue, but for her beauty. Fourthly, in that Abraham is the first of Hebers posterity who went to Egypt, we gather from hence that the Hebrews are not descended of the Egyptians, as Iosephus in his books against Apton doth prooue. Fifthly, from hence also wee gather, that the name of Pharaoh is euery ancient, seeing the Egyptian kings were generally called Pharaoh. In the time of Abraham, and this name remained amongst them till the returne of the people from Babylon, then in the beginning of the Grecian Empire, they were called Ptolomees till Cleopatra being ouercome, Augustus did redact it into the forme of a prouince; but after the Empire was diuided, Egypt being gouerned a while by the Grecian Emperours; and weary of that seruitude, they did chuse Calipha the captaine of the Saracens to be their King; from whom the Egyptian kings for almost the space of 447. yeeres were called Caliphae, afterward the kings of Egypt were called Sultans after the death of Melechsala.

A. By the hand of God, for Pharaoh and his house were plagued with great plagues because of her; then questionless •… as God had a care to keepe her chastity from Abimelech, so now he hieth to keep it from Pharaoh, though here it bee not directly expressed as there, because shortly after mention is made of Isacks birth, whom some would haue thought to haue been Abimelechs sonne, and not Abrahams. Secondly, here we see the care that God hath of his children in their extremities, hee suffereth no man to doe them wrong, Psal. 105. 14. Thirdly, Kings must take heede by this Pharaoh, that they do not oppresse and offend Gods children. for hee hath reprooued kings for their sakes, Psal. 105. 14. Fourthly, wee may see here the fiercenesse of Gods iudgements, who for this sinne of Pharaoh did plague his whole house: so many times for the wickednesse of a king, the whole land is punished, Quicquid delirant reges plectuntur Achiui. Fifthly, God plagued Pharaoh for Abrahams wife: euen so whore-mongers and adulterers God will iudge, Heb. 13. 4. Examples we haue of Pharaoh here, Rubin. Gen. 35. The Beniamites, Iudg. 19. Dauid, 2. Sam. 11. The Israelite with the Moabite woman, Num. 25. 6. If God plagued Pharaoh who ignorantly tooke Sarai, what plagues must they looke for, who take a pride and pleasure in committing adultery. Seauenthly, not onely Pharaoh, but the Princes that counselled him are plagued: euen so shall all wicked counsellors bee handled, Malum consilium consultori pessimum, Then let none wonder why they are also punished, Quid mirum •… os regiae penae fuisse participes, qui regis in patrando flagitio fuerunt adiutores, Chrysostom.

A. No: for he is plagued before he touched her, or else to what end had hee beene plagued after he violated her. Secondly, it was not the custome amongst these nations for kings to take them wiues before they had purified themselues certaine dayes, yea a whole yeare as we may see in the booke of Hester. Thirdly, although Pharaoh had touched her, yet properly wee cannot call that copulation adultery, because she yeelded not of her owne accord, but was compelled both by her husband to saue his life, as also by Pharaoh. So Abraham did lye with Agar, and yet we cannot say he committed adultery, seeing he did not of lust, but by the counsell of his wife to beget children, yet the surer way is to hold that she was not touched. Fourthly, we may collect here by Pharaohs words, that if he had knowne Sarai to be Abrahams wife, he would not haue taken her, Qui prat •… ndit ignor antiam condemnat intemperantiam, Ambros. lib. de Abr. cap. 2. This prophane king had learned so much continency, euen by the law of nature. Fifthly, it is like that Pharaoh was warned by God in a dreame, as afterward Abimelech was, that Sarai was the wife of Abraham.

A. Because he would not haue any to doe him wrong, and like enough the Egyptians did enuy him, because for his sake the king and court was plagued: as also, because hee grew very rich amongst them in that short time he remained there. Secondly, because he would not haue any violence offered to Sarai, for he knew how prone to lust his people were. Here then we see that the hearts of kings are in the hands of the Lord, Prou. 21. 1. Secondly, Abraham in this tentation lost nothing, but gained both riches and honour, then true it is that all things worke together for the best to them that loue God, Rom. 8. 28. Now whether Abraham taught the Egyptians astrologie or not, is vncertaine, yet like enough he did, although he did not remaine their long, for it is very probable that Abraham did labour to bring them to the knowledge of the true God, which he could not better doe, then by the knowledge of the visible celestiall creature; and truely no man fitter to teach them then Abraham, being bred amongst the Chaldeans the onely astrologers in the world, hauing also himselfe the true knowledge of God; and none fitter to learne this science, then the Egyptians, who were naturally inuited thereto, because of the perpetuall serenity of their ayre, beeing altogether free from cloudes, which doe take away the light of these celestiall bodies oftentimes from vs.

A. Not to pay his debts, which hee had contracted going to Egypt, as Rabbi Salomo prateth, but because he knew this place better then others. Secondly, he had more acquaintance here then else-where. Thirdly, he receiued here some blessings from God: therefore his affection is more bent to this place then to any other. Fourthly, this place had beene consecrated already by building an alter and calling vpon the name of the Lord: therefore he would not seeme to neglect that place which was once consecrated for Gods worship, teaching vs not to despise the publike places dedicated to Gods seruice. Fifthly, he would not seeme to be a vagabond rouing vp and downe when there was no need, teaching vs that vpon euery trifle wee must not remooue from place to place, for that which he enioyned the Apostles, Luk. 10. Hee also enioyneth vs to doe, that we remaine in the same house, where we are receiued, and that we goe not from house to house. Sixthly, as Abraham returned to his first altar, and there serued God: so must wee remember from whence we are fallen, and repent, Reu. 2. 5. And forsake the Idols of Egypt, Ezech. 20. 8.

A. Because their substance was great, where we see that Lot also had great riches, and questionlesse the more for good Abrahams sake, with whom he still did keepe company till now. Secondly, these two whom neither pouerty, long iournies, nor famine, could separate their great substance and wealth, do separate, such is the nature of riches, when Rome was poore, there was great concord, but when it waxed potent and rich, then followed diuision and rent of the Empire, so there was no distinction and heart-burning betweene Iuda and Israel, till they waxed rich, and the Christians while they suffered persecution and pouerty, they did maintaine loue and concord amongst them, they were of one heart and minde, yea had all things common, Act. 2. But after the Church grew rich, they who should haue beate their swords into plow-shares, and their speares into pruning hookes, did beate their plow shares into swords, and their pruning hooks into speares. Thirdly, in that Abraham must depart from Lot his kinsman, whom he loued so dearely, it was no small griefe to him, thus God did cast him downe, lest his riches should too much puffe him vp. Fourthly, the cause of this strife was without doubt scarcity both of pasture ground and water for their cattell. Fifthly, seruants oftentimes doe breede quarrels amongst themselues, which are the cause of strife betweene their masters, as we may see here in these heards-men. Therefore let masters take heede that they take not too much pride in the multitude of seruants, for too many seruants brings but confusion: nor too rashly to credite their seruants reports.

A. To signifie that this was a maine reason that mooued Abraham not to striue with Lot: because hauing then such strong enemies as these were, it had beene their vtter ruine to haue contended. Secondly, lest by their idle contention they should be giuen to goe to law before the vnbeleeuers, which Paul doth dislike in the Corinthians, 1. Cor. 6. Thirdly, lest Abraham should giue them any occasion of offence or scandall, seeing he was in some account amongst them for his learning and wisedome, it seemeth that the Perezites were not a seuerall nation distinct from the Cananites, but rather a family of the Cananites, for they dwelt with them in that part of the couutry which fell to the tribe of Iuda, Iudg. 1. 4 Now as Abraham was loath to striue with Lot, because they had strong enemies, so let vs take heed lest we giue occasion to our spiritual Cananits and Perezites, to ouerthrow vs by our contentions. And truely we haue greater cause to maintaine loue and concord amongst our selues, then Abraham and Lot had. For our spirituall enemies are more and stronger then the Cananites and Perizites were.

A. Because he would by these words mooue Lot to giue ouer contending with him, and in this he showeth both wonderfull wisedome and meekenesse, who although in all respects he was Lots better. Yet he doth submit himselfe for concords sake vnto him. Secondly, he showes his exceeding loue to peace, when not onely doth he labor to maintaine peace, betweene himselfe and Lot: but also betweene their seruants, which all good peacemakers should doe. Thirdly, he brings a reason why they should not contend, because they are brethren, that is, naturall kinfemen. Yea brethren in faith and affection, if then Abraham was so carefull to maintaine peace, lest hee should offend the Cananites: how should not wee maintaine the same, lest wee offend weake Christians. Secondly, as hee thought it no disparagement to submit himselfe for peace sake, so should not kings and great men, but they ought to be meeke and humble as Christ was. Thirdly, if they would not contend because they were brethren, much lesse should Christians, who are not onely the sonnes of God and brethren with Christ, but also the members of the same bodie.

A. Not in power, riches, deepenesse and largenesse, for Tibris, Nilus, Euphrates, Da •… , and others haue in these respects been more famous then shee, but in miracles and mysteries shee yeeldeth to none, for shee diuided her selfe to let the Israelites passe ouer. Iosh. 3. In her Nahaman was clensed from his leprosie. 2. King. 5. Shee was diuided twice with Elias mantle. 2. King. 2. In her the yron did rise from the bottome, and swimme at the command of Elisha. 2. King. 6. In her many were baptized by Iohn, confessing their sinnes. Matth. 3. Yea Christ himselfe did sanctifie her with his bodily presence, being baptized there, and in her the holy▪ Ghost descended vpon him; and whils he was there, the heauens were opened, and the voyce of the Father heard. Matth. 3. This. Iordan flowed from two springs in the foote of Libanus, the one is Iordan, and the other Dan, and emptieth her selfe into the dead sea, so called because no creatures can liue there, the very fowles that flie ouer it, fall downe dead: this lake is about some 36. miles long, and in some places 8. or 12. miles ouer: whatsoeuer is cast into it doth swimme not sinke, as Vespatian made triall, vpon the bankes groweth fruit, faire to the sight, but being touched, are nothing but dust within.

A. For the further good of them both. First, to preuent that discord which was like to arise, by their dwelling together. Secondly, that the knowledge of God may the further be defused in Canaan by Abraham, and to the fiue Cities by Lot, so wee reade Acts 15. That when Paul and Barnabas could not agree about Marke, they departed asunder. Paul to Syria and Cilicia, and Barnabas to Cyprus, and so the Gospell by this meanes was enlarged. Thirdly, God would haue Abraham to stay in Canaan, but Lot to depart, because Abrahams posteritie the Israelites was to inioy this land, but not the Moabites and Ammonites, who came of Lot. And here we may obserue that Lot did not chuse the better part: for though that countrey was pleasant, yet the inhabitants were wicked; and where he thought to haue found pleasure, he met with trouble and sorrow, for he vexed his righteous soule from day to day, with their vnlawfull deedes. 2. Pet. 2. 8. Such is the foolishnesse of this world: for whiles men hunt altogether for pleasure, they fall into griefe and sorrow. Vbi mel, ibi fel. Againe, in Abraham we may obserue singular wisedome, who though he loued Lot most deerely, yet rather then by his companie he would offend God, he doth most willingly suffer him to depart, and so must we cast away euery thing, that is offensiue to God, be it neuer so neere and deere vnto vs. If thy right eye offend thee, plucke it out, and if thy right hand offend thee, cut it off, for better it is for one of the members to perish; then that the whole body be cast into hell. Matth. 5.

A. That is openly and boldly, without either shame of men, or feare of God, euen as the earth. Gen. 6. 11. Is said to be corrupt before God, and Nimrod, (Gen. 10. 9.) Is called a mightie hunter before the Lord, the sinnes then of Sodome were many and fearefull, as pride, fulnesse of bread, aboundance of Idlenesse. Ezech. 16. Euen that vnnaturall sinne of Sodomie. Gen. 19. Yea they were contumelious against men, impious against God, vnmercifull to the poore, cruell to strangers, Iosep. lib. 1. Antiq. And questionlesse Idolatrie did reigne amongst them, and many more sinnes, and here they are called sinners, not as though they onely were sinners, (for by the disobedience of Adam we are all made sinners. Rom. 5. 19.) But because they were notorious and open sinners: therefore this title is giuen them, so Psal. 104. 35. Let the sinners be consumed, &c. and Matth. 26. 45. The sonne of man is betrayed into the hand of sinners, and 1. Tim. 1. 9. The law is made for sinners, and here wee see that though these Sodomites inioyed pleasant and fruitfull grounds: yet they sinne exceedingly against the Lord. Thus the wicked doe abuse Gods externall gifts, and the more they haue, the more vnthankfull and sinfull they are, when the Israelites waxed fat, they spurned with their heele. Deut. 32. 15. This made Salomon vnwilling to seeke riches, lest hee should deny God. For it is hard for a rich man to enter into the kingdome of heauen. Secondly, let not the godly enuy the riches and pleasure of the wicked, but behold the end, and they shall see them consumed with Sodome. Thirdly, let not the wicked reioyce in their riches, and pleasures, for though God spare them a while, yet the day will come, when with Sodome they shall bee consumed with fire and brimstone.

A. Yes, a great deale more, euen from Dan to Be •… rsheba, which Abraham at once could not see, then Abraham did not onely inioy that which he saw, but that also which he went through in length and breadth. verse 17. And as God showed the land now to Abraham, so did he afterwards to Moses, but neither of these could at once see all the land, but God points out the limits and corners of it to them both, and as Moses saw the land vpon Mount Pisgath: So it is like that Abraham saw it vpon Mount Garizim, they both see this land, but neither of them doe possesse it, now Abraham is grieued; doubtlesse for the want of his deere friend and brother Lot, but behold God comes to comfort him, showing him the land, thus God deales with his Saints heauinesse may bee for a night, but ioy shall come in the morning. Secondly, we see here that Abraham did well in parting from Lot, or else God had not come to comfort him: thirdly, God came not to Abraham till this strife with Lot was ended: neither will he come to vs, so long as we are at variance. Fourthly, Abraham saw the land now, but did not inioy it, so we by faith doe see the heauenly Canaan, but hereafter wee shall possesse it.

A. To confirme his faith, which was often assaulted with many crosses, and such is the weakenesse of our faith, that of it be not often confirmed with the word of God, it will faint, and although Abraham had no inheritance here except that field and caue which he bought to burie Sarai in; yet he did possesse it all in hope, euen as we are now already saued by hope. Rom. 8. Againe, he did possesse it, if not in himselfe yet in his posteritie, so Iacob was Lord ouer his brethren. Gen. 27. 29. Which was accomplished not in him, for Iacob doth call himselfe Esaues seruant, and Esau his Lord. Gen. 33. 14. But in his posteritie the Israelites, who were Lords ouer the Edomites Esaus posteritie; so Iacob foretold many things. Gen. 49. Which should befall his children, which did not happen to them; but to their posteritie, then Abraham being the chiefe head of the Israelites, receiueth this blessing for his posteritie, which they did begin to inioy 370. yeeres after the death of Abraham, but they did possesse it not for their owne worthinesse, but for the faith and obedience of Abraham.

A. For euer, that is a long time, for so this word is often vsed in Scripture, so in this sence circumcision is called an euerlasting couenant, Gen. 17. The Sabboth a signe between God and his people for euer, Exod. 31. The seruant whose eare is boared must serue his master for euer, Exod. 21. Now this cannot be vnderstood of eternity, for the Israelites are long agoe expelled from Canaan, circumcision, the Sabboth, and other ceremoniall lawes were abolished by the comming of Messyas, the seruant was tyed to serue his master no longer then the yeare of Iubili •… , then so long did they possesse this land, as they walked obediently before God, for it was giuen to them vpon condition of legall obedience, otherwise if they did not obey, the land was to spue them out, Leu. 18. 28. Abraham and his seede were to enioy this land for euer, but Abraham was to keepe Gods couenant, he and his seed after him for euer, Gen. 17. 9. If then they haue not enioyed this land for euer, they must not accuse God, but themselues, who haue not kept his couenāt for euer; Gods promises do then stil include the condition of our faith and obedience, as, whosoeuer beleeueth in the Sonne, shall not perish but haue euerlasting life, but he that beleeueth not, is condemned already, Ioh. 3. And here we cannot deny but that vnder this earthly Canaan, promised to Abrahams carnall seede, is vnderstood heauenly Canaan, which belongeth to his spirituall •… eede: then this word (euer) is attributed to •… he signe which doth properly belong to the •… hing signified, and thus the Scripture vseth •… n all sacramentall speeches, to ascribe that to •… he type and figure, which doth onely belong to the thing signified, as the lambe is called the passeouer, the blood of goates and calues •… s said to hallow and purge, the bread is called Christs body, and here Canaan is promised to Abrahams seede for euer, which yet shall not continue for euer, for the world shal be destroyed, and all the works therein, then earthly Canaan was possessed of the carnall Israelites for euer, that is, a long time, but the true Israelites shall possesse the heauenly Canaan for euer and euer.

A. God doth vse this hyperbolical speech to stirre vp the minde of Abraham, for hee knoweth how dull and hard by nature wee are to hearkento him: for which cause the Scripture doth vse many such kinde of figuratiue speeches, as the toppe of Babel is said to reach to heauen, the cities of the anakims to be walled vp to heauen, to birds of the ayre are said to carry our words, if we speake ill of the king, the world cannot containe the bookes which might be written of Christ; and many such like, therefore they are foolish who thinke that there is no figuratiue speech in the Scripture; but that all must be vnderstood simply. Secondly, by this speech God would signifie •… nto Abraham, that out of his loynes should proceede an exceeding great multitude of people, which was fulfilled in Moses time, for he sayes, they were as the starres of heauen in multitude, Deu. 1. 10. & 10. 22. And Balac said that they couered the face of the earth, Num. 23. 5. Yea Balam is forced to acknowledge their great number when hee sayes, Num. 23. 10. Who can count the dust of Iacob, and the number of the fourth part of Israel. Thirdly, although Abrahams carnall seede were great in number; yet his spirituall seede is greater; the number of the children of Israel shall be as the sand of the sea, which cannot be measured, Hos. 1. 10. Which is meant of the spirituall Israelites, and Iohn saw a great multitude, which no man could number, of all nations, and kindreds, and people and tongues before the rhroane, &c. Reu. 7. 9. Fourthly, as the carnall seede of Abraham considered in themselues were many, yet but few in respect of all other nations, for the Cananites, the Hittites, &c. Were greater and mightier then the Israelites, Deut. 7. 1. Euen so the spirituall children of Abraham, though many in themselues, yet are but few in respect of the wicked, for many are called, but few are chosen, Mat. 22. 14. The way that leadeth to destruction is broade, and many goe in thereat; but the gate that leadeth to life is narrow, and few there be that finde it, Mat. 7. 13. Fifthly, although the seede of Abraham be innumerable to man, yet it is not to God, who telleth the number of the stars. Psal. 147. 4. And from hence we may collect that increase of children, and a great posterity, is a speciall blessing of God, as wee may see, Psal. 128.

A. To augment both his faith and ioy, in that his children should haue the possession of that land, whereof he had now made a full survey. Secondly, this continuall walking vp and downe, God would exercise his patience, and let him know that he was but a stranger in his owne land. Thirdly, that by this meanes the knowledge of God might be the further propagated. Fourthly, that by the consideration of the length and breadth of that land, hee might be able to comprehend the bredth and length, and depth, and height, and know the loue of Christ, which passeth knowledge, Eph. 3. 18. Now, as all the life of Abraham consisted in walking, so doth the life of a Christian. Enoch walked with God, Gen. 5. Abraham is commanded to walke before God. Gen. 17. Noah walked with God, Gen. 6. Abraham confessed that he walked in the sight of God▪ Gen. 24. Iacob confesseth that Abraham and Isacke walked in the sight of God, Gen. 28. God requireth Israel to walke in his wayes. Deut. 10. They are blessed who walke in the law of the Lord, Psal. 119. Euen so we must walke in the newnesse of life, Rom. 6. We must walke honestly as in the day, Rom. 13. Wee must walke by faith, 2 Cor. 5. We must walke in the spirit, Gal. 5. We must walke worthy of our vocation, Eph. 4▪ In loue, as children of the light▪ Eph. 5. Worthinesse of God, Col. 1. And if we passe our life in walking, so we shall hereafter walke with him in white, Reu. 3. Who walketh in the midst of the seauen golden candlesticks, Reu. 2.

A. A city in Canaan, which was built seuen yeares before Zoan in Egypt, Num. 13. 22. Which Zoan is thought to be Tanis, and it is supposed that this Hebron was builded by Heth the sonne of Canaan, whose posterity the Hittites inhabited in it till Iosuahs time; it was sometimes possessed by Gyants, whom Caleb droue out, Ios. 15. 14. It was a chiefe city in the tribe of Iuda, and after called Kiriatharba, Ios. 14. 15. From one▪ Arba a grea •… man amongst the Anakims. This towne became the inheritance of Caleb, Ios. 14▪ 14. And was made a city of refuge. Ios. 20. 7. Here Dauid was first annointed king, and reigned there seauen yeares, 2. Sam. 2. This towne then was both a seat for the kings and the priests also, and it was called Hebron, from Hebron the sonne of Caleb, and some thinke it was to this city that Mary came to visite Elizabeth, which Luke calleth a city of Iuda in the hill countrey. Beza in annot. in Luc. cap. 1.

A. He built an Altar to the Lord, both to sacrifice thankfully to God, as also to sanctifie this place where he was to remaine, and this is the third Altar we reade that Abraham built. He hath set vp three altars, as three testimonies of Gods loue to him▪ and his thankfulnesse to God, and that in three famous places, one at Sechem, the other at Bethel, and the third at Hebron. Now as Abraham whether soeuer he went, did build altars and sacrifice thereon to the Lord: so should we at all occasions be ready to offer vp spirituall sacrifices, praise and thanks-giuing, the calues of our lippes, Orationum hostias, et miserecordia victimus, saith Lyranus, To pray euery where lifting vp pure hands without wrath and doubting, 1. Tim. 2. 8. For God delighteth not in outward sacrifice, nor in burnt offerings, for the sacrifice of the Lord are a broken spirit, he is pleased with the sacrifice of righteousnes, Psal. 51. 16, &c.

A. Amraphel king of Shinar, that is, of Babel, and this is thought to be Ninias the sonne of Semiramis. Secondly, Artioch king of Elasser, that is, of Persia as some thinke, and not of Pontus. Thirdly, Chedarleomer king of Elam; the Elamites were a people that dwelt in the vpper part of Persia. Fourthly, Tidal king of nations, that is, of a people gathered together of diuers nations, so Galile is called Galilec of the nations. Esay 9. Matth. 4. These foure kings came against the fiue cities of the plaine, which here are forewarned of God, by these warnes, but afterward were burned with fire from heauen, except Zoar, which was spared for Lots sake. Gen. 19. And for the smalnesse of it was called Zoar: for this cause also it seemeth that Moses doth not here name the king of this Citie, because it was so small.

A. If their cause be good, their affection sanctified, their authoritie lawfull, and if they finde there is no other meanes to suppresse the enemie, to secure themselues, and aduance Gods glory, they may lawfully raise wars, for if it is lawfull to defend the poore, to releeue the oppressed, to punish the wicked, to preserue our selues, friends, children and goods, if the Magistrate beareth not the sword in vaine, if God himselfe hath prescribed the manner and forme of fighting, if Abraham, Moses, Iosuah, Dauid and other holy men haue made warres; then it is lawfull for Kings and Princes to raise warres, the former conditions being obserued, but because peace is better then warres, as saith the Poet. Pax vna triumphis innumeris potior; Kings must be slow to vndertake warres: as Hozekias was with the kings of Assyria, and some iniuries must be winked at, which doth show the magnanimitie of a King, not for euery small iniurie to be inflamed with wrath, but rather to forget them, as Caesar by Cicero was commended that hee did vse to forget nothing, except iniuries, and aboue all things crueltie in warres is to be hated; for Pax homines: suas trux decet iraferas.

A. Yes, but they must be very carefull to auoide warres, and to vse all the lawfull meanes they can to maintaine peace. For Christ the Prince of peace, hath left his peace with vs. Ioh. 5. It was foretold that wee shovld beat our swords into plow shares, and our speares into pruning hookes. Esay, 2. It was Christs commandement that wee loue one another. Ioh. 15. We must not resist euill, Matth. 5. Wee must not reuenge, but giue place to wrath. Rom. 13. Our greatest strife and warres must be against our spirituall enemies, therefore we are exhorted to put on the whole armour of God. Eph. 6. This spirituall armour did the Christians vse in the Primitiue Church, to subdue the greatest Monarches in the world, and to propagate the Gospel▪ Peter is commanded to put his sword into his sheath. Matth. 26. And we are all commanded to loue our enemies, to blesse them that curse vs, to doe good to them that hate vs. Matth. 5. Which testimonies doe alleadge, not altogether to condemne warres in case of necessitie, but to show how loath Christian Princes should bee to raise warres, and how rather they should loose some of their right and dignity, then to trouble the peace of Ierusalem, to shed the blood of their brethren, whom Christ hath bought with his owne blood; to bereaue parents of their children, & wiues of their husbands, to defloure virgins, ouerturne Churches and Chappels, destroy religion, extinguish learning and discipline, lawes and iustice, and to make away for the Turke, the Diuels eldest sonne, the professed enemie of our Sauiour, the scourge of Christians, & the rod of Gods indignation, to sweepe away that little remnant of the Christian world which is left, and to ouerthrow all with that, not Aegyptian, but Tartarian darkenesse of Mahomets doctrine, as he hath already done these glorious Countries and Churches, which wee haue shamefully lost, through our pride and contention. Heu quo discordia ciues perduxit miseros?

A. The name of that place where the Israelites were iudged and reprooued by God, because they murmured for want of water, for En-mishpat doth signifie the wel of iudgment, this is called also Cades, which is a city in Arabia, where Mirian Moses sister was buried; the desart next adiacent is called Cades, and Cades-barne, from whence Moses sent the twelue spyes to Canaan. Hither Chedorlaomer returned with his confederate kings, and smote the Amalakites and Amorites in Hazezon Thamar a city in Canaan, which afterward fell to the tribe of Iuda, and was called Engedi, Ios. 15. 62. Here wee may see what happy successe Chedorlaomer hath ouer his enemies, which is neither to be ascribed to fortune or his courage, but to him who is the Lord of hosts, there is no king saued by the multitude of an host, a mighty man is not deliuered by much strength, Psal. 33. 16. Yet this we must commend in him, that he vsed such diligence and expedition in suppressing these rebels before they grew stronger. It was the praise of Alexander Macedo, that whatsoeuer battell hee vndertooke, he did it with wonderfull celerity and expedition, Curtius, lib. 5. And that was a meanes that in so short a time he did subdue so many nations; and from hence wee must learne with all expedition to subdue our sins. for, Periculum est in mora.

A. The kings of Sodom and Gomorrha fled and fell into the slime pits, not of ignorance, for they were better acquainted with that ground then their enemies, but of purpose, that so they might escape the fury of their enemies: in these pittes questionlesse a great many perished, and others of them fled to the hils. Secondly, all the goods and victuals of Sodom & Gomorrha were taken, which was a very great spoyle, because in Sodom there was both riches and abundance of bread. Thirdly, Lot is taken captiue, and his goods taken from him, which was the cause that Abraham made warre against them and ouercame them. Here then we see that many are killed in the iudgement of God, and some escape in his mercy. Secondly, the goods and the victuals of Sodom, are made a prey to the hungry souldiers in Gods iust iudgement; because they did not vse them eyther to Gods glory or the comfort of the poore; but to pride and ryot. Thirdly, Lot is taken, and so he is partaker of their misery, because he desired to be partaker of their fruitfull country.

A. A priuate man cannot raise armes, except he will be counted seditious, now Abraham was no priuate man, because by Gods owne mouth, he was appointed Lord of this land; and it was his by right, although not by possession, neither were these three brethren priuate men, with whom Abraham was confederate. Yea although Abraham had beene a priuate man, yet this fact of his is no president, for priuate men to rayse armes, except they haue the same measure and direction of the Spirit that he had, for if he had not beene directed by God, it is vnlike that with three hundred and eighteene domestick seruants hee would pursue foure mighty kings. Moreouer, although Abraham was a priest, and a prophet also, yet he rayseth armes lawfully, beeing called by God, so did Moses and the Leuites fight against the worshippers of the golden calfe, Moses killed Og king of Sihon, and Samuel Agag king of Amelec, yet these are not presidents for the ministers of the Gospell to rayse armes, for they were called extraordi •… arily vnto this function, but the preachers •… f the Gospell are not. Againe, the prea •… ers of the Gospell must eschew all things •… hat hinder them in discharging of their fun •… tion, especially warres, which if they follow, •… hey must neglect prayers, preaching, and ec •… lesiasticall discipline. Besides, the Apostle •… heweth, that the weapons of our warrefare •… re not carnall, but mighty through God, •… asting downe euery strong hold, 2. Cor. 10. Yet I deny not but the preachers may ex •… ort the magistrateto raysearmes against the enemies of God, for the priests vnder the law •… ounded the trumpets and carried the Arke, when the people went to battle.

A. He smote them and persued them to Hoba, he rescued Lot and his goods, the Sodomites and their goods, and here we may see Abrahams policie in diuiding his seruants, and that in the night: to teach vs that it is lawfull to vse policie and subtiltie against our enemies, if there bee no falsehood and vniustice •… ound in it. We know that God commanded Ioshua, to lay an ambush behinde the Citie Ai, for to take it. Iosh. 8. 2. He came suddenly vpon the fiue kings in the night. Iosh. 10. 9. Gedion vsed the stratagem of trumpets, pitchers and lampes, to ouercome his enemies. Iudg. 7. 16. And Dauid the meanes of an Amalekite to ouercome the Amalekites, 1. Sam. 30. 15. For if it be lawfull vpon iust occasion to raise warres against our enemies, it is also lawful to vse such stratagems, as may further vs in obtaining the victorie. Secondly, wee must not attribute this victorie of Abrahams to his strength or policie, but to the Lord who made him rule ouer kings, and gaue them as the dust to the sword, &c. Isay 41. 2. Thirdly, God would haue Abraham to bring backe the Sodomites and their goods, that both God might show his wonderfull mercy and patience, as also make them inexcusable. Fourthly, this Hoba into which Abraham persued his enemies, was a village in Hieromes time, where certaine Ebeonite Hebrewes dwelt. Fifthly, as the foure kings troubled Canaan, but are ouercome by Abraham. So, the foure great kingdomes of the world haue troubled the Church, but are ouercome of Christ the Sonne of Abraham.

A. Not the holy Ghost, as some heretikes haue affirmed, for the holy Ghost is not a man; nor king of Salem, nor a priest, nor priest of the most high God, except we will make him inferiour to God. Secondly, not an Angel, for the Scripture showeth no such thing, neither is an Angel a priest, for euery high priest is taken from amongst men, Heb. 5. 1. Thirdly, not the Sonne of God, for he is not Melchisedech the priest, but a priest after the order of Melchisedech, Psal. 110. 4. Fourthly, not Sem the Sonne of Noah, as the Hebrewes affirme, rather of malice then sound iudgement, because they cannot endure any stranger should be thought superiour in any thing to their father Abraham, for is Sem was Melchisedech, Moses had not concealed it, being an honour to haue such a noble progenitor. Secondly, Melchisedechs genealogie is not mentioned in Scripture, but Sems is. Thirdly, Melchisedechs descent is not counted from the Hebrewes progenitors, Heb. 7. 6. Which plainely sheweth he descended of another stocke then the Iewes did who came of Sem. Fourthly, all this country in which Melchisedech reigned, was possessed by Canaans posterity. Therefore Sem could not bare rule here, to be both a king and a priest among them. Fifthly, if we should yeeld that Melchisedech was Sem, wee must be forced to deny a chiefe relation betweene Melchisedech and Christ, which Paul toucheth, Heb. 7. Which is this, as Melchisedech beeing a stranger from the family of Sem, was notwithstanding a priest and king; so Christ though a stranger from the tribe of Leui, which onely was appointed for the priesthood, is notwithstanding a king and priest for euer. Sixthly, Melchisedech had no successour in his priest-hood, but Sem had, for Abraham was a priest, so was Isaac, Iacob, and the children of Leui. Seauenthly, if Melchisedcch was Sem. Then, whereas Leui payd tithes being in the loynes of Abraham, he being also in the loynes of Sem, (because Abraham came of Sem) did pay tithes to Sem, which is absurd. Eighthly, if this be true, then we must confesse that in the person of Sem, both the priesthood of Aaron and Melchisedech was ioyned together, for Aron was in the loynes of Sem, and so we must yeelde that Christ in that he was a priest after the order of Melchisedech, he was also after the order of Aaron. Ninthly, if Melchisedech had beene Sem, it it is very like that Abraham all this while that he was in Canaan, would not neglected to haue sought him out, and conuersed with him, both for his further comfort, strength and instruction, then the fift opinion is soundest, which holdeth Melchisedech to haue beene a Cananite, yet a true worshipper of God, for it is very like, that as God had his priests amongst the Iewes, so he had some amongst the Gentiles, and as Aaron among the Iewes was eminent, so Melchisedech among the Gentiles, for God is the God of the Gentiles, as well as of the Iewes, and besides that Philo and Iosephus are of this opinion, the chiefest of the auncient Fathers doe defend the same.

A. At the valey of Saueth, not farre from Ierusalem, where Absolom set vp his pillar, 2. Sam. 18. 18. This valley is called the kings dale, eyther because the kings and princes did vse to exercise themselues heere in running, or els because of the excellency and pleasantnesse thereof, being a place fit for kings. Herein the king of Sodom though a prophane man, we see great humanity and thankfulnesse, that hee would goe to meete Abraham, and reioyce with him at his happy successe, humanity and gratitude are commendable in al, for, Be •… eficiorum memoria non debet senescere, Senec. lib. de benif.

A. He was king of Salem, which afterward was called Ierusalem, from Iereth and Salem, that is, the vision of peace, for Abraham called the hil on which he would haue sacrificed his Sonne Iebouah Iereth, Gen. 22. Then Iereth being put to the old name Salem is made vp Ierusalem, after Melchisedech the Iebusites had the dominion of this city, and from them it was called Iebub, Ios. 18. 28. Iud. 19. 10. But afterward Dauid conquered it, and did enlarge it with many goodly buildings, so that it became the most famous city in all the east, Plin. lib. 5. cap. 14. This is that city gouerned by Melchisedech, repaired by Dauid, beautified by Salomon, with the goodliest temple in the world, adorned with the miracles and preaching of the Prophets, sanctified with the life, miracles, doctrine, blood and resurrection of our Sauiour; and with the sending downe of the holy Ghost, honoured to bee the figure of Christs Church millitant in the old Testament, and of the Church triumphant in the new, watered with the blood of Steuen, Iames, and other holy Martyrs, and happy in that the light of the Gospell did first shine there; for out of Sion came the law, and the word of the Lord from Ierusalem, but most vnhappy in that she killed the Prophets, and stoned them that were sent to her, in that she would not bee gathered vnder the wings of Christ, therefore many yeares agoe she is left desolate, Mat. 23.

A. Melchisedec was a king, so is Christ the king of kings. Secondly, Melchisedec was a priest, so is Christ a Priest after the order of Melchisedec. Thirdly, hee was King of peace, so is Christ the Prince of peace. Fourthly, he was King of righteousnesse, so is Christ Iehouah our righteousnes. Fifthly, he was without father and mother, so is Christ, as God without a mother, as man without a father. Sixthly, as he was without generation, so none can declare Christ his generation. Seauenthly, as he was without beginning, or end, so is Christ, because hee is the beginning and the end. Eightly, he was an extraordinarie Priest, not being in the line of Sem, so was Christ not being of the tribe of Leui. Ninthly, he was a greater priest then Aaron, and so was Christ. Tenthly, hee was not annointed with externall oyle, neither was Christ, but but with the oyle of gladnesse. Eleauenthly, hee refreshed Abraham with bread and wine; so hath Christ with his owne body, which is that bread of life that came downe from heauen. Twelfthly, he in his Priesthood had no successour, neither Christ, but hath an euerlasting Priesthood. Thirtenth, he blessed Abraham; and so hath Christ vs withall spirituall blessing. Fourteenth, he was made like to the Sonne of God, and Christ is the true and onely begotten Son of God. Fifteenth, he was king of Salem which is Ierusalem, so was Christ annointed king vpon the holy hill of Sion, which is Ierusalem. Sixteenth, he did not blesse Abraham till he returned from the slaughter of his enemies, neither will Christ vs, till we haue ouercome our spirituall enemies; Seauenteene, Melchisedec▪ did vse to sacrifice at Ierusalem, so did Christ sacrifice his blessed body on the crosse at Ierusalem.