An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.

Questions on the eleuenth Chapter. (Book 11)

Q. WHat was that one speech that was spoken before the confu∣sion of tongues?

A. Not the Aegyptian tongue, as the Ae∣gyptians, nor the Phrigian, as the Phrigians▪ nor the Syriac as Theodoretus. quest. 59. in Gen. nor the Chaldee as Philo lib. de confus. ling. would haue: but the Hebrew. For the Syriac and Chaldee tongues, are but Dia∣lects of the Hebrew. Secondly, the names that are mentioned in Scripture before the confusion of tongues are Hebrew and signi∣ficant. Thirdly, there are many words which all other tongues haue borrowed from the Hebrew, as Sac, Babel. &c. Which doe testifie that this tongue is most auncient. Fourthly,

the most of the Fathers, and all the Recent writers are of this opinion.

Q. Did the Hebrew tongue remaine in vse after the confusion?

A. Yes, but onely in Hebers family, there∣fore 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 chan∣ged; that Heber did not consent to the buil∣ding of Babel. This then is that tongue in which God spake and gaue his Oracles, both before and after the flood. It was spoken al∣so 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 con∣taine 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 capti∣uitie 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.

Q. Why did the people remooue from the East into the plaine of Shinar?

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 ex∣ceedingly 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, be∣cause the plaine was more fertile, pleasant and commodious for them. Thirdly, because their minds were not content with their pre∣sent estate, therefore they begin to couet for more ground and a richer soyle; and this co∣uetousnesse hath beene the cause of so many wants, transmigrations and confusion of tongues?

Q. Of what matter did they build their Tower and Citie?

A. In stead of stone they vsed bricke, be∣cause 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. Se∣condly, 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 vni∣uersall, and that so soone after the flood.

Q. Of what height did they inte•…•…d to build their Towre?

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. Ca∣per•…•… 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 ei∣ther in the whole or in the parts thereof, touch the heauen which is the circumfe∣rence, and in respect of the huge distance be∣tweene 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 procee∣ded 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.

Q. For what end did they build so high a Tower?

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 man∣kind, 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 Pira∣mides 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 con∣demne

the building of Towers and Forts, which are for ornament and defence.

Q. What doth the Tower and Citie of Ba∣bel signifie?

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 humili∣ty 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 Ieru∣salem. 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 v∣nited: 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 Ba∣bel is the hold of euery fowle spirit, and a cage of euery hatefull bird, Reu. 18. But Ieru∣salem 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.

Q. Did God descend locally from heauen to see the Tower?

A. No: but when he brings out some ex∣traordinary effect of his power and proui∣dence, whether it be of iustice or mercy, he is said to descend: so he descended to see So∣dom, 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 de∣scend, Psal. 144. 5. Esa. 64. 1, &c. So here be∣cause he would manifest the effect of his iu∣stice in confounding their tongues and dis∣persing 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 him∣selfe in the Virgins wombe, then we must al∣so say that God heere did descend locally, though not as God, but as man. But howso∣euer 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 excel∣lent president for iudges, who first must exa∣mine before they condemne.

Q. Why are the builders of the Tower cal∣led here the sonnes of Adam?

A. To put them in minde of their base o∣riginall, which was red earth, that their pride might be cast downe, who being but dust and ashes, yet durst attempt to build a Tower a∣gainst the God of heauen their maker: se∣condly to teach vs and all posterity, that we doe not arrogate any part of diuine honour to our selues, or attempt any thing against him, who may redact vs to nothing; for hee is Almightie and we are but the sonnes of A∣dam: therefore when wee doe forget our selues, he can drowne vs with 〈◊〉〈◊〉, kill vs with 〈◊〉〈◊〉, turne vs into beasts with 〈◊〉〈◊〉, and resolue our bodies in∣to

lice with Herod: thirdly, that we doe not too much admire and adore the Potentates of this world; for let their power bee neuer so great, yet they are but the sonnes of A∣dam: therefore Vide vnde es homo et eru∣besce.

Q. How is it vnderstood that the people 〈◊〉〈◊〉 one?

A. Not onely in place and speech, but al∣so 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 imagi∣ned 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 a∣mongst themselues, much more should the children of light, who haue but one father, one mother, one head, one redeemer, one spi∣rit, one word, one baptisme, one bread which we eate, one cup which we drinke, one com∣mon enemy, and one hope of inheritance. Se∣condly 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.

Q. How, and to whom did God speake here, when he sayes let vs goe downe?

A. Properly speech belongs not to any thing but to man, who onely hath the instru∣ments 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 ano∣ther 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 vnder∣stand 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 a∣nother, 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 in∣comprehensible, did speake after an eternall and incomprehensible manner.

Q. To what end did God come downe?▪

A. To confound their language, for this was a speedy way to ouerthrow their buil∣ding, which he might haue done other waies, but this way he thought fittest: both because it was a means to disperse them abroad, as al∣so 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.

Q. Were their tongues so diuided that eue∣ry man who was there did speake a particular language?

A. No: for so there had beene no society amongst men, if none could haue vnderstood anothers speech, and so the world could not haue beene replenished with people but it is probable according to the opinion of the Ancients, that their tongues were diuided according to the number of the families, so that euery family spake a language, which those that were of another family could not vnderstand. Now this confusion of speech is the third vniuersall punishment with which he doth correct the world, for the first was mortality, denounced against Adam and his posteritie: the second was an vniuersall flood: and this an vniuersall confusion of tongues; and that diuision of tongues is a great iudgement, we may see in the 55. Psal. 10. where Dauid doth wish it against his e∣nemies.

Q. What relation is there betweene this di∣uision of tongues, and that which was visibly done vpon the Apostles?

A. This diuision was the punishment of pride, but that of the Apostles was the re∣ward of their humility▪ secondly as this di∣uision

was a meanes to disperse men abroad and fill the world with inhabitants, so that diuision was a meanes to disperse the Apo∣stles abroad, and fill the Church with Chri∣stians: thirdly in this diuision one speech was diuided, amongst many men, but in that diuision many speeches were vnited in the mouth of one man: fourthly by this diuision the people were separated into diuers regi∣ons, by that diuision the people were •…•…nited into one Church: fifthly in this diuision God comes downe in his wrath to punish these builders, but in that diuision the holy Ghost comes downe in mercy to comfort the Apostles.

Q. What did follow vpon this diuision of tongues?

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 wic∣ked communion, so Magistrates and Mini∣sters 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.

Q. Why was this tower called Babel?

A. It is so called not from Belus, but from Balal, that is confusion, and this name God gaue it, to be a perpetual monument of their wicked attempt; and because this name of Babel or confusion, hath beene euer hatefull, let vs in all our actions shunne it; but espe∣cially let the Church be free from it; and let all things there be done with order and de∣cencie. Againe, let vs feare and tremble to attempt any thing against the God of hea∣uen, for he is not farre from euery one of vs, he that planted the eare, shall he not heare? He that formed the eye, shall he not see. Psal. 94. Truly the Lord looketh from heauen, he beholdeth all the sonnes of men: he consi∣dereth all their workes. Psal. 33. Yea hee knoweth the thoughts of man, that they are vanitie. Psal. 94. Therefore as he came downe now to punish these builders, so he will come one day, but with the sound of the trumpet and the Angels of heauen, there shall he ren∣der to euery man according to his workes.

Q. Why are the generations of Sem set downe here?

A. As in the fifth chapter of this booke Moses rehearseth ten Patriarckes from A∣dam 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, there∣fore 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 be∣tweene the flood, and the making of the co∣uenant 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 Ar∣phaxad be here named, and in the tenth chap∣ter, 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 Ar∣phaxad is rather the elder: For the Scrip∣ture doth not obserue the order of times in setting downe names.

Q. Whether shall we hold with the Hebrew

text, that Selah was the sonne of Arphaxad, or with the Greeke which affirmeth that Selah was the sonne of Cainan, and grand-childe of Arphaxad?

A. Rather with the Hebrew, for that is the originall fountaine and of vndoubted ve∣ritie, the Greeke is but a translation, and therefore the Translators might haue mista∣ken themselues in putting in Cainan, between Arphaxad and Selah. Secondly, all the He∣brew coppies affirme that Selah was the son of Arphaxad, but all the Greeke coppies doe not affirme Caman to bee Arphaxads sonne, for there are some Greeke coppies, which in the 1. of Chron. 1. 18. Make no mention at all of Cainan, but onely haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arphaxad begat Selah. Thirdly, al∣though Luke chapt. 3. mention Cainan, yet some Greeke coppies there are which in that place doe not at all mention Cainan, as Beza witnesseth in his annot. vpon Luc. cap. 3. Fourthly, the putting in of Cainan here, hath for the most part changed the time of each fathers procreation in the Greeke, least the Gentiles (as it is thought) for whom the Bible was translated first, should know their true genealogie.

Q. How many yeeres li•…•…ed Sem, after hee

begat Arphaxad?

A. Fiue hundred yeares, euen till Isaac was fiftie yeares old, and so he saw ten gene∣rations after him, before he dyed. Then true it is, that he who honoureth his father, &c. his dayes shall be long in the land, &c. And although good Sem was vexed to see not on∣ly others, but also his owne posterity fall to idolatry, yet he is comforted before he dy∣eth to see the Church renued again in Abra∣ham and Isac, and no lesse comfort was it for Abraham and his sonne to enioy the society of old Sem, who saw the first world, the flood, the building of Babel, who questionlesse did instruct them with the knowledge of the true God, and of those things which he had both receiued of his father Noah, and which hee had seene by his owne experience.

Q. What sonnes had Terah?

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 vn∣derstanding of the history of Lot the sonne of Haran, and of Rebeccah Isaacks wife who was of Nachors house.

Q. How doe we know that Abraham was the youngest of these three?

A. Because he was borne when his father Terah was a hundred thirty yeares old, for Terah dyed two hundred fiue yeares olde, vers. 32. of this cap. Then Abraham departed from Charran 75. yeeres olde. Gen. 12. 4. therefore if Abram was 75. yeeres old at the death of his father, it is manifest that he was borne the 130. yeere of his fathers age, and so consequently he was yonger then Nachor and Haran who were borne before this time: for Milcah Nachors wife was the daughter of Haran. verse 29. therefore que∣stionlesse Haran was the eldest. Againe Ha∣ran died before his father. verse 28. If then he died and had a daughter who was marri∣ed before Abraham was 75. yeeres old, then doubtlesse he was the eldest, if then Abraham was borne when Terah was 130. yeeres old, Haran must needs be borne when Terah was 70. For at that time he begate, that is, he be∣gan to beget children. verse 26. Therefore by this also we may gather that Nachor was elder then Abraham.

Q. What shall we say to the Hebrewes: who hold that Abrahams age of 75. yeeres, is not counted from his birth, but from his departure

from Vr of Chaldea?

A. If this were true, that Abraham was borne when his father was 70. yeeres old, we must admit that hee was 135. yeeres olde, when hee departed from Charran; which is contrarie to Gen. 12. 4. Againe, by this sup∣putation it would follow that Isaac was born 35. yeeres before Abraham came to Canaan; for Abraham was 100. yeeres old when Isaac was borne. Gen. 21. But that is false, for I∣saac was borne in Canaan. Yea if this fiction of the Hebrewes were true, wee must be for∣ced against the Scripture to admit that A∣braham was 160. yeere old when Isaac was borne, and that he liued 100. yeeres, whereas he liued but 175. Gen. 25. Neither neede we with Augustine, Quest. 25. in Gen. That A∣braham came twice to Canaan, once when his father was liuing, and then hee remained there 60. yeeres, and another time after his death; for the Scripture both here, and Act. 7. Mentions onely of once comming to Ca∣naan, and that after his fathers death.

Q What signifieth Vr of the Chaldees here?

A. It may either signifie fire properly, and so the Hebrews think that Haran died in the fire, but that Abraham was wonderfully de∣liuered from thence, which sauours of a fa∣ble

because neither mentioned by Moses, nor Paul. Heb. 11. Neither by Iosephus nor Philo, who haue written much of Abraham. Se∣condly, This Ur may signifie metaphorical∣ly, 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. Third∣ly, 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 Chalde∣ans, 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 Abra∣ham, Lot, and Sarai, to goe to Canaan.

Q. Was Sarai Abrahams halfe sister, by his father Terah, and not by his mother, as thinketh Clem. Alexand. lib. 2. Strom.

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 grand∣childe, yet according to the Scripture phrase, shee may be called his daughter. For grand∣fathers, are called fathers in Scripture, as Ia∣cob 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 A∣braham 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 com∣manded by Moses. Deut. 7. 3.

Q. What was Iscah, whom Moses calleth the daughter of Haran?

A. This Iscah is no other woman but Sa∣rai, 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 Oth∣niel, 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 law∣full 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 vn∣lawfull

in such distances.

Q. Why is there mention made here of Sa∣ries barrennesse?

A. To put vs in minde of the wonderfull birth of Isaac, that so we may the more ad∣mire 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 vt∣terly 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.

Q. Was Terah the cause why Abraham tooke his iourney to Cainan?

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 commen∣ded, Heb. 11. 8. And though Abraham ac∣quainted 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, coun∣try, yea all we haue, to follow Christ. Third∣ly, 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 cal∣led here Abrahams wife, therefore could not be his sister, for such a marriage were alto∣gether vnlawfull.

Q. Whether went Nachor with Abra∣ham and the rest of his kindred from Vr, ornot?

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 perswa∣ded 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 Mesopota∣mia, for hee dwelt in Nachor. Gen. 24. 10.

Q. Why did Abraham and the rest of his company stay at Charran, and went not immedi∣ately to Canaan?

A. Because his father being old not able to trauell so farre as Canaan; therefore hee was driuen to stay there with his old father till he dyed, but after his father was dead, he remooued from thence to Canaan Act. 7. 4. In Nachor, Terah and Abraham wee may see the threefold estate of men; some like Nachor remaine in Chaldea, and will not for∣sake the vanity of this world. Others againe are like Terah who in their iourney from Chaldea to Canaan, from the dominion of Sa∣tan and power of sinne to the kingdome of grace, stay in the middle way, and so dieth,

but the third sort are those true Christians, who with Abraham doe not stay in Chaldea; or if they doe, it is but a short while, but runne on with patience the race that is set before them. Let vs then with Abraham walke towards Canaan while wee haue the light, least darkenesse come vpon vs, Ioh. 12. 35. I meane that darkenesse of death where the light is as darkenesse, Iob 10. 22. For hee that goeth to the land of darkenesse, that is to the graue shall come vp no more, Iob 7. 9.