Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.

3. The Exegesis or Theologicall Explication.

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

Vers. 1. FOr the Lord had said, &c. 1. God thus spake to Abraham, not after his fathers death, but while he was yet in Mesopotamia, Act. 7.2. for to what end should the Lord have thus said, Get thee out of the countrey, &c. if hee had beene come out thence already? Calvin. 2. Wee read that God spake unto Abraham eight times, Gen. 12.1. againe, v. 7. and c. 13.14. and c. 15.4. and 17.1. also c. 18.9. and c. 21.9. and 22. 1. It is like that divers other times, the Lord spake unto him: but these are expres∣sed. 2. And how God spake unto Abraham, Basil thinketh it was citra ullam corporis vocem, without any corporall or outward voyce,* 1.1 but by the illumination of his minde: Ramban thinketh it was by dreame: some, that God spake to him by Sem, or some other Prophet: but in this place it is like that God spake to Abraham either by himselfe, or his Angels; when he spake by dreame in sleepe, or by vision, when he was waking: it is so expressed in the text, as c. 15.1.

QVEST. II. Whether God named it a countrey to Abraham, whither he called him▪

TO the land, that I will shew thee, &c. 1. When the Lord thus called to Abraham, hee named no cer∣taine countrey, whither hee should goe, for the better triall of his faith: for the Apostle saith, Hee knew not whither hee went, Hebr. 11.8. and Stephen, Act. 7.3. nameth no countrey whither hee was called 2. Whereas Canaan is named in the former chapter, vers. 31. either Moses setteth downe the name of the country, by way of anticipation, or God might afterward shew unto Abraham, as he went, whither hee would have him to goe. Calvin. R. Isaach Carus thinketh, that at the first Abraham understood that

countrey to the which hee was called, to be Canaan, because of the curse, that hee should be a servant, &c. but that is not like.

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

ANd the Lord called Abraham out of Chaldea into Canaan. 1. Because Chaldea was given to abomina∣ble Idolatry, and other great corruptions of life, where Abraham could not remaine without great danger. 2. That Gods blessing in the multiplying of Abrahams seede might better appeare abroad in a strange countrey. Perer. 3. But the greatest cause was, not as some thinke to converse with Sem, who is held to be Melchizedek; but that Abraham might take possession of that countrey, and by faith and hope enioy that, which was promised to be given to his seede. Calvin.

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

Where Abraham should be, when as God first called him, there are divers opinions. 1. It can nei∣ther be, as Augustine thinketh, that Abraham was called, after he was departed out of Chaldea,* 1.2 before he came to Charran, beeing yet in Mesopotamia: for to what end should the Lord have bidden Abraham to goe out of his countrey, if he had beene removed alreadie? To say with Augustine and Eu∣cherius, that now he is commanded to leave his countrey in affection, as he had alreadie done in bodie, hath no probabilitie: for both Abraham should have beene disobedient to Gods Vocation, beeing wed∣ded still in desire to his countrie, and it is not like that he had a minde to returne to an idolatrous countrey, where he was to expect nothing but persecution. Steven indeed saith, he was in Mesopotamia, when God called him: but Mesopotamia is there taken largely as it comprehendeth Siria and Chaldea: and so Steven saith, that he came out of the land of the Chaldeans. Act. 7.4. Mercer.

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

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

4. Neither is Lyranus opinion sound, who therein followeth Rasi and Mizrahi, that the calling, which Moses here speaketh of, was that in Charran: for Abraham is bidden to come out of his countrey: but Charran was not his countrey: and the Lord saith, hee brought him out of Vr of the Chaldeans, chap. 15.7. not out of Charran But Paulus Burgensis opinion is farre wide that Charran was Abrahams countrie, not Chaldea: for Vr of the Chaldees is called the land of his brother Arans nativitie: now whereas Abraham calleth it his countrie where Na••or dwelt in Charran in Aram Naharahim, or Mesopo∣tamia, Gen. 24.8.4.10. there Mesopotamia or Naharaim, the countrie betweene the rivers,* 1.3 is taken in a large sense, as it containeth both Siria and Chaldea as is before shewed: or for that all his kindred were now remooved thither. Mercer.

5. Wherefore the truth is, that Abraham was in Chaldea, when the Lord called him: so Aben Ezra, Mercer. for so the Lord saith, cap. 15.7. and although he is bid to leave his kindred, who came with him, as Terah, and Lot, yet for all this his calling was in Chaldea: for Abraham was ready to have left his kindred, if they had refused to goe with him. And Terah is made the Author of this journey, not as though they went forth without Gods calling, but for that hee was willing to goe with Abraham,* 1.4 whether for griefe of his sonnes death, as Iosephus, or for that though hee was somewhat superstitiously bent, hee was desirous to goe out of that Idolatrous countrey: therefore Terah Abrahams father being the head of the family, is named as the chiefe.

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

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

QVEST. VI. Seven great blessings upon Abraham.

Vers. 2. I Will make of thee a great nation, &c. 1. God calling Abraham from his countrey, leaveth him not destitute, but promiseth a great recompence: for his countrey, hee is brought into a better land: for a small kinred, a great nation shall come out of him: he is called from his fathers house, but God will make him a father of many nations. 2. The Lord bestoweth upon Abraham seven great blessings. Pe-Perer.

ex Cajetan. 1. I will make thee a great nation: either because many and populous nations came of Abraham, by Hagar, and Ketura, Gen. 25. or in respect of the people of Israel, which was great, not so much in number, as renowne, because of the Kings, Prophets, wise and vertuous men, that came of them.

* 1.52. I will blesse thee. This blessing was able to make his barren wife Sara fruitfull, Vatablus. I will make thee rich, prosperous, Musculus. Or I will blesse thee spiritually, Rupertus.

3. I will make thy name great. 1. Abrahams name was reverenced even among the heathen, as Iosephus sheweth, lib. 1. antiquit. 2. It was great, in respect of the faithfull, that are called the children of Abra∣ham. 3. Great, because the Lord vouchsafeth to call himselfe the God of Abraham, Isaak, and Iacob. 4. Great in respect of Christ, that came of Abraham, Matth. 1.1. Perer.

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

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

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

* 1.67. All the families of the earth shall be blessed in thee. 1. Not only because they shall take up a forme of blessing, as the Hebrewes interpret, the Lord blesse thee like Abraham, for this forme among all the fami∣lies of the earth, was not used: the Romanes in the coronation of their Emperours were wont to say, ••is falicior Augusto, melior Trajano, be more happy than Augustus, better than Trajane. 2. Neither so onely, because all Gentiles should be blessed for imitating the example of faithfull Abraham. 3. Non tantum sig∣nificat ipsum fore exempler, sed causam benedictionis: it signifieth he should not only be an example or pat∣terne, but a cause of blessing: because in Christ the seed of Abraham, as the Apostle expoundeth, Galath. 3.16. all the nations in the world were blessed. Calvin.

QVEST. VII. Of the computation of the 430. yeare mentioned by S. Paul. Gal. 3.17.

FRom this promise made to Abraham, are we to account the 430. yeares, which S. Paul saith were be∣tweene the promise and the law, Galath. 3.17. 1. Hereunto agreeth the computation of Moses, that the Israelites dwelt in Aegypt foure hundred and thirty yeares, Exod. 12.40. not in Aegypt onely, but in Aegypt and Canaan, as the Septuagint doe interpret that place; for so long it was since Abraham first be∣gan to sojourne in Canaan, at what time also by reason of the famine hee went into Aegypt: so Iosephus maketh his computation; to the building of Salomons temple, from the departure of the Israelites out of Aegypt,* 1.7 592. yeares, and from Abrahams comming into Canaan, a thousand and twentie: so that there shall be betweene Abrahams arrivall in Canaan, and the deliverance of the Israelites out of Aegypt, by this account foure hundred twenty eight.* 1.8 2. Genebrard then is greatly deceived, that counteth six hundred yeares from Abrahams comming into Canaan, to the Israelites going out of Aegypt: for both Saint Paul is directly against him, who (as Genebrard would enforce) hath no relation in that number to the time of the Israelites dwelling in Aegypt: neither doth the computation of the yeares agree: for from Abrahams com∣ming to Canaan till Iacobs going into Aegypt,* 1.9 are but yeers 215. which are gathered thus: from the promise to the birth of Isaak, 25. from thence to the birth of Iacob, 60. from thence till hee went into Aegypt, 130. and the time from thence till the Israelites going out, though it cannot bee so certainely gathered, is thought not to exceed two hundred and fifteene yeare more: as shall bee shewed, when wee come to that place of the fifteenth chapter. 3. Though Saint Paul make mention of that promise, which was made to Abraham and his seed, which seemeth to bee that, Gen. 22.18. yet by the account of the yeeres, it must bee referred to this promise: for the other renewed, when Isaak should have beene offered up. was fifty yeeres, if Isaak were then 25. as Iosephus, or if hee were 37. as some other Hebrewes thinke, it was 62. yeeres after: and so many yeeres should we want of foure hundred and thirty. And then the same word, seed, is not here used; yet there is the same sense: for the Lord in saying, in thee shall all the families of the earth bee blessed, meaneth his seed. 4. Further, whereas Abraham is said to bee seventy five yeere old at his departure out of Charran, and the promise was made before hee came out of Chaldea: his time of abode could not bee long there, not five yeares, as Iunius supposeth, but I rather thinke with Augustine and Eucherius,* 1.10 that all was done in a yeare or two at the most. Mercer. his going out of Chaldea, staying at Charran, and departure from thence: for it is not like but that Abraham made all haste to obey Gods call.

QVEST. VIII. Why Lot accompanied Abraham.

Vers. 5. ABraham tooke Sarai, &c. and Lot. 1. Lot followed not Abraham, because he was his adop∣ted son,* 1.11 as Iosephus thinketh, for then he would not have suffered him to goe apart from him, Gen. 13. and he called him his brother, not his sonne. ibid. But Lot, as one set apart also to be a worshipper of God▪ is content to leave his other kindred, and accompany righteous Abraham. 2. Where mention is made of the soules, which they had gotten in Charran, it is neither like that Lots two daughters were there borne, but rather at Sodome: neither by soules (with some) doe wee understand cattell, for that

were improper: neither need we referre it to the winning and converting of soules,* 1.12 as the Chalde text see∣meth to interpret, alleaged before: but it is taken for the servants which Abraham had purchased there, Muscul. And such as were borne of those servants. 3. But as for that opinion of Nicolaus Damascenus, and Iustinus, that Abraham before he came into Canaan was King of Damascus: I leave it as a fancie; for the text sheweth th••r Abrah••m came forthwith from Charran to Canaan: and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God: yea wee finde not that Abraham had any certaine dwelling place, but removed from place to place, and was as a pilgrime and stranger, therefore not like to have beene a King.

QVEST. IX. What place Sechem was, and the valley of Moreh.

Vers. 6. ABraham passed thorow the land, to the place of Sechem, and to the Plaine of Moreh. 1. This Se∣chem was not on the East side of Canaan, as Perer. but rather toward the West where the Sunne goeth downe, Deut. 11.30. 2. It is called the place rather than Citie of Sechem, because after∣ward there was built the City Sechem, Gen. 33.18. so called of Sechem the sonne of H••mor. 3. Eusebius maketh two Sechems, this, which in his time was called Neapolis, destroyed by Abimelech, Iud. 9. re-edified by Ieroboam, 1 King. 12.25. and another in Mount Ephraim, which pertained to the lot of the Priests, Iosu. 21.21. but it is evident that these were all one: for Ieroboams Sechem was also in Mount Ephraim, 1 King. 12.25. Neither doe we finde mention made of two Sechems in the Scripture: not farre from this City was the Mountaine that had two tops, Hebal and Garrizim, Deut. 11.30. from whence the blessings and curses were delivered: this is the same City which is called Sychar, Ioh. 4. neare unto which was Iacobs Well, Mercer. 4. Not farre from Sechem was the Plaine of Morch, (so called of More the possessor thereof, as the Plaine of Mamre was named of the owner, Mercer.) which the Septuag. trans∣late the high Oak: the truth is, that it was bo••b a Plaine and set with Oakes, Deut. 11.30. another word is used, Guerabah, which signifieth a Plaine: there Iacob under an Oake buried the images which were in his house, Gen. 35. 4. He hid them under an Oake that was by Sechem: Iosua made a covenant with the people in this Sechem, and pitched a stone under an Oake, in witnesse thereof, Iosua 24.26. In this Plaine was Abimelech made king by the men of Sechem, Iud. 9.6. Some thinke that in this Plaine were situated the fiue Cities, Sodome, Gomorrha, Adama, Seboim, Zoar, Lyran. Tostat.

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

THe Canaanite was in the land. 1. These Canaanites were not they, which gave denomination to the whole Countrey and land of Canaan: but these were some one people of Canaans posterity, which were especially called by that name, who inhabited in the West part of Canaan, by the Sea and the coast of Jordan, Num. 13.30. 2. This is expressed that the Canaanites dwelt in the land, not to shew Abrahams right, because he came of Sem, to whose seed this Countrey appertained, which was usurped by the Ca∣anites; for it appeareth not, thar Sems posterity ever inhabited this Countrey: and if it had beene Abra∣hams right, God should have given him but his owne: whereas it was Gods love toward Abraham, that brought him to this Countrey, Deut. 4.37. and these people were cast out for their wickednesse, Abra∣hams seed did not possesse it for their righteousnesse, Deut. 9.6. Neither had they any right unto it, but of Gods favour. 3. But this is added, to shew that Abraham was a stranger in Canaan, to whom God gave not so much as the breadth of a foot, as Saint Stephen saith, Act. 7.5. that his faith hereby might bee exerci∣sed, in beleeving God, who promised it to his seed, Iun. as also seeing Abraham was called to a land where the wicked dwelt, wherein he had no certaine possession given him, the Lord would have him thereby to be put in minde of his celestiall countrey, as the Apostle sheweth, Heb. 11.16. Calvin.

QVEST. XI. How God appeared to Abraham.

Vers. 7. THe Lord appeared to Abraham. 1. God is not said before to have appeared to Abraham: and how he appeared, it is not expressed, whether in a dreame, in vision, or face to face, that is, manifestly, not darkly, for these are the three wayes wherby God appeareth, Num▪ 12.6.8. it is not like, that God shew∣ed himselfe by a dreame, as Cajetane thinketh, for the Scripture useth to expresse that kind of apparition by name: as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame: but after some other manner. 2. God promiseth to Abraham two unlikely things: that he should have seed, whereas his wife was bar∣ren, that his seed should have that land wherein the Canaanites yet dwelt, that was a mighty nation:* 1.13 that Abraham should wholly depend upon God. 3. And the Lord deferreth his promise, both that Abraham and his seed should be tryed by affliction in Canaan and Egypt, that they might acknowledge Gods free gift, and he stayeth till the wickednesse of the Canaanites was come to the full, Genes. 15.16. 4. Hee buildeth an Altar to testifie his thankfulnesse. Perer. not without Gods warrant,* 1.14 for the Lord in that place appeared, Muscul. and Abraham doth testifie his inward faith, by his outward profession. Calvin.

QUEST. XII. Why Abraham so oft removed.

Vers. 8. HE removed thence to a Mountaine, &c. 1. He removed, because his building of Altars was offen∣sive to the Inhabitants, and it was a wonder that hee was not stoned of them for the same. Calvin. As also it pleased God hereby to trie Abrahams faith, being tossed thus from post to pil∣lar, and that thereby hee might bee a meane by his godly life and religion to call that people to re∣pentance, Pererius. 2. Hee is said to pitch his tents, being ready as souldiers are, to remove their

campe,* 1.15 Chrysost. 3. This Bethel was at this time called Luz, Gen. 28.19. It is called Bethel by way of anticipation, by that name which it had afterward: and it was removed from Hai, here named, by the space of a mile.* 1.16 This Hai was that City which Iosuah destroyed, cap. 8. there was another City of the same name among the Ammonites, Ierem. 49.5. this Hai was three miles situate from Jericho, and as farre from Elizeus fountaine neare to Jerico,* 1.17 2 King. 2. Perer. ex Andr. Mas. •• Borchard. 4. This hill wherein Abraham built an Altar, was the same wherein Iosua also reared an Altar, in Mount Ebal, neare to Hai, Ios. 8.30. this hill had two tops or heads, Hebal and Garizim, where was built a temple in disgrace of that at Jerusalem: and this is the hill which the Samaritane woman meaneth, Ioh. 4. which hill is not neare to Jerico and Gilgal, as Mercator collecteth out of Eusebius booke de loc. Hebraic. translated by Hierome, but neare to Sechem, and not neare Gilgal, as the Septuag. read, which might deceive Euseb. but over against it, Pererius.

QVEST. XIII. Of Abrahams going downe into Egypt.

Vers. 10. THen there came a famine in the land, therefore Abraham went downe into Egypt, &c. 1. Abra∣ham falleth into three great tentations at once. 1. He is pinched with famine. 2. In danger of his life among the Aegyptians. 3. And his wives chastity put in great hazard. 2. Abraham goeth downe into Aegypt, constrained thereto by the famine, being not able to releeve himselfe in Canaan, where hee possessed not one foot:* 1.18 he would not tempt God, to refuse the meanes which was offered. 3. For God is tempted two wayes, when men are either addicted altogether to the meanes, as Thomas would not be∣leeve unlesse he saw: others tempted God, when they immediately depended upon his providence, reje∣cting the meanes, as Ahaz refused to have a signe given him, Isay 7. 4. God suffered Abraham to bee thus tempted. 1. For the triall of his faith, Calvin. 2. That Gods mercy might the better appeare in his deliverance from so many dangers. 3. To be an example and comfort to posterity how to behave them∣selves in the like dangers. Pererius. 4. Vt lucem doctrinae & virtutis suae impertiret Aegyptiis; to impart unto the Aegyptians the light of his doctrine and vertue, Chrys. 5. Abraham sinned not in going downe to Aegypt, as Ramban,* 1.19 Moses Gerundens. collecteth, because he forsooke the land of Canaan, as though he could not have beene provided for there: and therefore he thinketh that Abrahams posterity was afterward affli∣cted in Egypt: For 1. Abraham should rather have offended, if he had refused the meanes offered for his releefe. 2. He had no commandement not to goe into Egypt, as afterward Isaak had, chap. 26.23. he went but to sojourne there, as the text saith, in minde and in heart, his desire and affection was still to the promised Canaan, Musculus.

QVEST. XIV. The feare of Abraham concerning Sarai her beauty.

Vers. 11, 12. I Know thou art a faire woman, &c. they will kill me, and save thee alive, &c. 1. Sarai though stricken in yeares, retained her excellent favour and beauty still, either because in those dayes the vigour of the body so soone decayed not, or her not bearing of her children might be a means to preserve her strength and beauty, or God might give her that speciall gift, to exercise Abraham in that feare, Calvin. 2. And Abraham feareth what might happen to him in Egypt, rather than in Canaan, be∣cause the Canaanites were generally better coloured and fairer than the Egyptians, among whom Sarai, though not regarded in Canaan, might be desired in Egypt, Iunius, Perer. 3. The Hebrewes fondly ima∣gine, that Abraham knew not his wife to be faire till now, having hitherto abstained from her company: but that is untrue: for what reason had Abraham so long to refraine in lawfull marriage? neither if it were so, could it have beene knowne, that Sarai was barren: therefore Abrahams words, I know, &c. must not be referred onely to the next clause, that thou art faire, but to the whole sentence following, vers. 12. that the Aegyptians when they see thee, &c. will kill me. 4. We may see what a dangerous thing beauty is in a woman not vertuously given, seeing even in Sarai so godly a matrone, it put Abraham in such feare, Muscul. 5. Likewise in the Egyptians, is noted both their raging affection, that made no conscience of murther to enjoy their lust, and their blindnesse of judgement, that made lesse account of murther than adultery: for they would kill Abraham first, before they violate his wife. Perer.

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

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

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

* 1.20THat my life may be preserved by thee. 1. Neither was this fact of Abraham so hainous as Origen see∣meth to thinke, that Sara was exposita contaminationibus per convenientiam maritalem: was exposed to pollution by the connivence or sufferance of her husband, and therefore he runneth here to allegories. Hie∣rome also calleth it foedam necessitatem, an uncleane necessity.

2. Neither can this fact be altogether excused, seeing his wives chastity was thereby brought into danger.

1. Neither can Augustines excuse suffice, Vxorem Deo credidit, ne polucretur, He committed his wife to God, that he should keepe her from being polluted: for this had beene to presume. 2. Nor Rupertus fully giveth satisfaction, Quam potuit periculi partem sustulit, caetera Deo commendavit: that he prevented part of the danger himselfe, in providing for his life, the rest he committed to God. For no man must doe evill that good may come thereof. Abraham to save his life should not hazard her chastity. 3. Neither yet doth Caje∣tane sufficiently answer the matter, That without Sara her consent he knew she could not be coupled in marri∣age to any: for violence might have beene offered to her, though she consented not. 4. Neither is it like that Abraham did thus by any instinct from God, as Pererius thinketh: no such thing being expressed.

3. Wherefore this proceeded of Abrahams infirmitie rather, who should have committed the preser∣vation of his life rather to the providence of God, than any such deuice of his owne. Vatablus: and although Abrahams intent were good, to preserve his life in regard of Gods promise made to his seede, yet he failed in the meanes: and though he had rather have died, than hazard his wives chastitie, yet being wholly intent how to provide for his life he forgetteth all other things, and casteth what perill might come one way, and not another. Calvin.

QUEST. XVII. Of the taking of Sarai into Pharaos house.

Vers. 15. THe woman was taken into Pharaos house, 17. but the Lord plagued Pharao and his house.* 1.21 1. It was an usuall thing among the heathen Princes, (whose will stood for a law) to take with violence at their pleasure such women as they liked: so the Egyptians did steale away Isis, the daughter of Inachus, King of Argives, and caried her into Egypt. The Grecians carried away Europa, daughter of Age∣nor, out of Phenicia into Creta. Iason brought Medea from Colchis into Grecia: Paris did the like to He∣lena Menelaus wife: so doth Pharao here to Sarai. 2. Pharao was plagued some thinke with a flux of bloud, some, in that the wombs of their women were shut up, as it is in the like story, Gen. 20. Iosephus thinketh it was the plague: Philo a torment both of bodie and minde: it is most like it was such a plague as Pha∣rao felt in himselfe. 3. His house also was smitten with the same plague: not onely the Princes that com∣mended Sarai her beauty, and so were accessary to this fact, as Chrysostome thinketh: but the whole house generally: who though they all were not agents in this matter, yet God, whose judgements, though secret,* 1.22 yet are alwayes just, was able to finde sufficient cause of punishment among them, Calvin.

QVEST. XVIII. How Pharao did know that Sara was Abrahams wife.

Vers. 18. WHat is this thing thou hast done unto mee, &c. By this wee see, that even among the hea∣then, adultery was counted an hainous sinne, Et regi ipsi cavendum,* 1.23 and even to be shun∣ned of the King, Ambr. lib. de Abrah. c. 2. 2. Pharao taketh it grievously, that hee was thus deceived of a stranger, and if God had not protected Abraham, it might have cost him his life, Luther. 3. This was knowne to Pharao, not by the Egyptian Priests, whom Pharao should consult withall, as Iosephus think∣eth, though sometime it may please God, that such may gesse at the truth, as Balaam did: but either it was made manifest by divine revelation, as the like was to Abimelech, Gen. 20. Chrysostom. or else by the con∣fession of Sara, Oecolampad. after that Pharao being feared by these plagues, beganne to examine what might be the cause. 4. Pharao layeth all the fault upon Abraham, not considering, that God saw his un∣chaste thought, and his inhumanity towards strangers, Iun.

QVEST. XIX. How Sarah was preserved from Pharaos lust.

Vers. 19. BEhold thy wife, take her, &c. 1. Sarai was kept by Gods providence from the violent lust of Pharao: as she was likewise preserved from Abimilech, Genes. 20. if God shewed that mer∣cy to Abraham againe offending in the like, it cannot be otherwise thought, but he found that mercy with God before: and the preservation of Sarai the second time, sheweth that she was not corrupted before, Calvin. 2. The cause hereof, was neither any moderate disposition in Pharao, nor yet because the use was among those Easterne Princes (as we reade of the Kings of Persia) Est. 12.12. to prepare and purifie with sweet oyles and odours some while before such women as entred into the King. Hieron. But it is most like, that Pharao. was hindred by this sudden disease, that he could not accomplish his lust, Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust, as of Daniel from the Lions. 3. The reason why here it is not expressed, in like manner▪ as Gen. 20. that Pharao came not neare Sarai, Theodoret maketh to be this; because, Per id temporis Sarai paritura erat Isaach: about that time Sarai was to beare Isaach: and therefore it is expressed, Ne suspectum illud semen esset: lest he might bee thought not of Abrahams seed. 4. Rupertus well noteth in this story of Abraham, a type and figure of those things that hapned to his posterity. 1. As a famine brought Abraham into Egypt,* 1.24 so did it Iacob and his familie. 2. As Abraham was afflicted by the taking away of his wife, so was his seed oppressed. 3. As Pharao was plagued for Abraham and Sarai, so Pharao and Egypt were punished with ten plagues be∣cause of the Israelites. 4. As Abraham was enriched by Pharao, so the Israelites received great gifts of the Egyptians, when they went out.

QVEST. XX. How long Abraham stayed in Egypt.

COncerning the time of Abrahams being in Egypt. 1: Neither is it true, as Eusebius citeth out of one Atrabanus, that he aboad there twenty yeares: seeing Abraham had dwelt but ten yeares in Canaan,* 1.25 when Hagar was given him, and Ismael borne, Gen. 16. 2. Neither was Abraham so long conversant in Egypt, and that by the leave of Pharao, as that he did teach them the liberall sciences, as Astrologie,

and such like, as Iosephus thinketh, lib. 1. antiquit. But it is most like they learned it afterward by Iacob, that lived there seventeene yeares: or of Ioseph, that was their governour 80. yeares. 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt, no not a yeare: for presently after that Pharao was plagued of God, he delivered Sarai, and sent away Abraham, giving him guides to see him safely conveyed.

QUEST. XXII. How the Kings of Egypt came to be called Pharaos.

Vers. 20. PHarao gave commandement, &c. 1. It appeareth, that the name of Pharao was common to all the Kings of Egypt,* 1.26 and no proper name: for the Kings of Egypt were so called above a thousand yeares from Abraham, till the destruction of the Temple: and they had orher proper names beside, as we reade of Pharao Necho, 2 King. 23. of Pharao Ophra, Ierem. 44.30. 2. It is not like they were so called, as Vives thinketh, of Pharus an obscure Island, of the which there was no reason to name their Kings. 3. But rather as Iosephus conjectureth of one of their first Kings, that was so called: as the Kings of Syria were called Antiochi, the Kings of Egypt after Alexander, Ptolomie: the Emperours of Rome,* 1.27 Caesars and Augustine. 4. But whereas Iosephus thinketh, that after Pharao Salomons father in law, none of the Kings of Egypt were named Pharaos, it is a manifest errour, for 400. yeares after Salo∣mon, in Iosias time, mention is made of Pharao Necho, 2 King. 23.

Notes

• * 1.1

  In c. 7. Isa.
• * 1.2

  August. lib. 16. de civit. Dei. c. 15.
• * 1.3

  Reconciliation of places.
• * 1.4

  Why Terah is named as the chiefe in the journey.
• * 1.5

  How Abrahams name was great.
• * 1.6

  How all nati∣ons are blessed is Abraham.
• * 1.7

  Lib. 8. antiq.
• * 1.8

  Genebrards errour.
• * 1.9

  The true com∣putation of the yeeres from Abrahams comming into Canaan to the going of the Israelites out of Aegypt.
• * 1.10

  Lib. 16. de civit. dei. cap. 16. & 24.
• * 1.11

  Ioseph. lib. 1. an∣tiqu••••. What soules Abraham got in Charran.
• * 1.12

  Eu••eb. lib. 10. de prepa. Evang. cap. 〈◊〉〈◊〉. Iustin. lib. 36. Abraham not King of Da∣mascus.
• * 1.13

  Wherefore God deferred his promise.
• * 1.14

  Why he built an Altar.
• * 1.15

  Of Bethel.
• * 1.16

  Hai.
• * 1.17

  The mountain where Abraham built an Altar.
• * 1.18

  God tempted two wayes.
• * 1.19

  Hom. 30. in Gen. Abraham sin∣ned not in go∣ing downe to Egypt.
• * 1.20

  Origen ••am. in Gen. Hier. trad. in Gen. cont. Faust. l••b. 22. cap 26.
• * 1.21

  The violent taking of wo∣men used a∣mong the Gentiles. How Pharao was plagued.
• * 1.22

  Why his house was punished.
• * 1.23

  Sara was Abra∣hams wife.
• * 1.24

  Abrahams be∣ing in Egypt a type of his po∣sterity.
• * 1.25

  Euseb. lib. 9. de prepar. Evang. 1. ult.
• * 1.26

  Lodovis. Vives in August. de Civ Dei. lib. 10. ca. 43.
• * 1.27

  Iosephus errour.