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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68150	A briefe discourse of the scriptures Declaring the seuerall stories, liues, and deaths, of the fathers, from the Creation of Adam, vnto the death of Ioseph: very necessarie to be read and practised, for easie vnderstanding of the Scriptures in a short time.	Hayne, Thomas, 1582-1645, attributed name. aut	1614 (1614)	STC 12975; ESTC S115174	75,069	130

is the difference the Lawes of the godly are so reasonable that euery one may see presently the equitie of them on the contrarie it is enough in the Lawes of the wicked That it is the Kinges pleasure or that it satisfies their Humors To returne wee may gesse that Isaacke was fiue yeares old when Ismael mocked him for otherwise Isaacke could not haue perceiued it Ismaels flouting might be after this sort Is this hee that shall haue the Promise in whom the Nations shall be blessed a goodly one I warrant you What continuance or strength can there be in him seeing at the time of his birth his father and mother were very old and decayed in strength and yet when hee is weaned there must be great Festing and iolly cheare If we consider what an offence it is esteemed if one being a Subiect or otherwise inferiour should contumeliously and despightfully taunt and vpbraide the Heire apparant to a Kingdome wee will thinke this an iniurie not sufferable If we obserue the time when the Children of Israel came out of Egipt which was about Easter and that this time of flouting that time maketh 400. yeares we shall find that this mocking was likewise about Easter Selah died Cen. 11.14.15 being 514. yeares old Iosephus thinketh that Jsaacke was appoynted to be sacrificed at 35. yeares Codomanus is of opinion that Isaacke at this time was offered being now 32. yeares old and three quarters answerable to the death of Christ at his death seeing his death was a figure of the death of Christ There is nothing precisely determined by the Scriptures and therefore it is left for vs to follow which we will This Isaacke in respect of the commandement of God that he should be offered vp and the obedience of Abraham in offering him was dead and was restored to Abraham as if he had been risen from the dead He was offered on Mount Moriab a part of the Mountaine of Sion called afterwardes Ierusalem Of this Christ speaketh O Ierusalem Ierusalem thou that sawest those thinges that concerne thy peace but now they are hid from thine eyes therefore thou art Iebus that is troden downe God altereth the name Moriah to Ierusalem because he would haue kept in memorie Abrahams Obedience Sems Religion and therefore giueth it a name comprehending both for in respect of Abraham he calleth it Iirie Abraham giuing it the name Iehouah Iirie that is In the Mount will the Lord be seene In respect of Sem he keepeth the name of Salem still and so it is called Iirie Salem The sight of Peace From this Storie the Iewes might haue knowne the death of Christ seeing Christ compareth them togeather and yet by putting Christ to death haue saued the world though not heaped condemnation on their owne heads for as it was prophecied that one man must die for all the people so they might haue thus reasoned we know this is the Messias and that he must die for the sinnes of the people Isaacke being a figure and this time wherein hee now is on the earth agreeth with Daniels seauens Therfore as Abraham offered vp Isaacke so let the high Sacrificer according to the law put him to death but then as Saint Peter speaketh if they had knowne this they would not haue crucified the Lord of glorie But as the windows of Salomons Temple bee narrow without wide within so Christ speaketh of parables that they are therefore spoken that in hearing they should not heare and in seeing they should not see least they should repent and be saued The author to the Hebrewes sayth By Fayth Abraham offered vp Isaacke and hee that receiued the promise offered his onelie begotten Sonne to whom it was sayd In Isaacke shall thy seede bee called for hee considered that GOD was able to raise him vp euen from the dead from whence he receiued him also after a sort Christ in the Gospell affirmeth that Abraham saw my dayes That is in Isaacke and reioyced God speaketh from heauen to Abraham in this sort By my selfe haue I sworne because thou hast done this thing and hast not spared thine onlie Sonne therfore will I surely blesse thee In Rom. 8.32 Saint Paul speaketh thus What shal we then say to these things if God be on our side who can be against vs who spared not his owne Sonne but gaue him to death for vs How shall hee not with him giue vs all thinges also Compare Isaacke with Christ Was not Abraham our Father iustified by Workes when he offered his Sonne Isaacke vpō the Altar Iam. 2. Isaacke was bound Isaacke after three daies was offered vp to death and after a sort reuiued to life God spared not his owne Sonne but gaue him for vs all to death Christ was bound Christ hauing suffered death riseth vp againe the third day to life Sara died being 127. yeayes old She was buried in Canaan in the Fielde of Machpelah which Abraham hought of the Hittits This place they would haue giuen Abraham freelie for they confessed that he was a Prince of God amongst them but he would buy it because they should not say that they had made Abraham rich wherefore we must know if we will be godly that all our life is but a Pilgrimage and that wee are but Strangers and that all our Inheritance is nothing else but a place for Buriall The Hebrewes expound Sarahs death a mortification and dying vnto sinne Rebecca is married to Isaacke Gen. 24.47 when he is 40. yeares old SHee is the Daughter of Bethuel the Sonne of Nachor the Sonne of Terah and Brother of Abraham her Grandfather Nachor was an Idolater but her Grandmother Milka is thought to be of a good Religion in that two of her Sonnes Bethuel and Kemuel haue El the mighty God in their names Isaacke goeth to Mesopotamia for a Wife of his owne kindred for in Canaan there were none of his owne kindred and of the women of the Land he might not marrie Iacob his Sonne likewise goeth to Mesopotamia to Laban the brother of Rebecca and there taketh him Wiues of the same kindred SEM died Gen. 11.10 being 600. yeares old borne 98. yeares before the Flood and was taught by Methushelah and Lamech who saw Adam many yeares THis Sem was a great King and liued sixe hundred yeares as Noah before the Flood He is called Melchisedech the King of Peace He dwelt at Salem where his name continued 65. ages halfe one hundred and thirtie answerable to Seth till that the Apostles receiued the holy Ghost after the ascention of Christ Hee is resembled to the Sonne of God Sems house beleeued that Christ should come till hee came and when he came they denied him and were cut off Esau Iacob borne Gen. 25.25 their grandfather Abraham bing 160 and their father Isaacke 60. yeares old THe first matter in this Storie to be considered is how the two Twinnes in Rebeckahs wombe are called two Nations Malachi

Murtherer from the beginning but knowing the prohibition commeth to the Woman saying Yea hath God said yee shall not eate of euery Tree in the Garden To whom the Woman answereth saying Wee may eate freely of the fruite of the Trees of the Garden but as for the Tree in the middest of the Garden God hath sayd Yee shall not eate of it nor touch it least happily you die Out of which speaches the Serpent being a Ramping and a roaring Lyon going about seeking how he might deuoure her quickly sucketh aduantage finding her to haue digressed from the wordes of the Commandement adding thereto a tricke of his owne head sayth to the Woman Yee shall not die at all but you shall be as Gods knowing good and euill In that hee saith Gods hee meaneth not the true God for whatsoeuer hee speaketh is to be taken in the worst meaning that can be made of it but he meaneth you shall be in the state of Damnation as Deuils which are called Princes Gods of the World And likely enough that hee touched the Fruite because shee added to the commandement the word touch Now the Woman beholding the fruite that it was Good to eate Pleasaunt to the eyes A tree to be desired to get knowledge She tooke of the fruite did eate gaue also to her husband he did eate These 3. properties aboue are expounded in Iohn Wantonnes of the eies Lust of the flesh The pride of life By reason of which sinne Adam and Eue seeing their owne nakednesse sowed figge-tree leaues together and hidde themselues from the presence of God among the Trees of the garden their soules beeing then in the state of Damnation with a light shining in darknesse but their Darknesse not comprehending the same shewing thereby the weaknesse of their nature and of their posteritie God but a little leauing them to their selues that when they had sinned they had rather hide themselues in Darknesse and seeke to stockes and trees that haue no helpe in them than to God that made them But Dauid afterwards being clothed with the spirit of wisedome and vnderstanding acknowledgeth the power of God to ouer-reach the compasse of mans vaine imagination when he sayth Whither shall I flie from thy presence If I take the winges of the Morning and flie to the vttermost partes of the World thou art there If I climbe vp to Heauen thou art there If I goe downe to Hell thou art there also For God who made the eye shall not he see all the dwellers vpon the earth who hath weighed all men in a ballance numbring the dayes verie haires of the head diuiding to euerie one their double portion according to the fore-purpose of his election being a righteous Iudge sparing not the person of Adam though he were a King and the stateliest King that euer should be but calleth him to account in the coole of the same day wherein he was created and fell punisheth him though not according to the desert of his transgression like a mercifull Iudge that would saue as a Father that pittieth his owne child knowing wherof he was made and that he was but dust sayth to Adam What hast thou done and leauing him to consider of his sinne goeth to the woman in like tendernesse saying What hast thou done as if he should haue said Oh daughter haue I made the heauens the hoast therof that is Angels Sun Moone and Starres c. to be thy seruants and the earth and all that therein is to be obedient to thy call breathing into thy nostrils life whereby thou becamest a liuing soule in the image of God that is in righteousnesse and true holynesse to be a temple and a Tabernacle for the holy of the holyest to dwell in and hast thou defiled the same with fond lusts regarding the wordes of the Serpent the Father of lyes not respecting my power and my seueritie that as I made thy body and soule so I could destroy the same whereby thou hast purchased the execution of my law established at thy creation to thee and thy husband what hast thou done But God hauing examined the matters and finding them both guiltie and the malice of the Serpent to bee the cause of their guiltinesse neuer stayeth iudgement nor vouchsafeth once to reason the matters with him but presently curseth him and punisheth Adam and the woman and curseth for their sakes the earth plants and whole course of nature and made them of obedient seruants rebellious enemies to Adam and his posteritie And because Adam was not deceiued but the woman became into the transgression he maketh her will subiect to the desire of her husband increasing her sorrowes her conceptions Thus he chastiseth them but giueth them not ouer but pronounceth to the woman a short but a pithy sentence That the seede of the woman should breake the head of the Serpent That is to say I will cause one to be borne of the Womans seede which shall subdue the Diuell and the Diuell shall doe his endeavour to trip vp his heeles by tempting him The particulers wherof Adam neglected not to examine and the Woman likewise vnderstanding from hence duly marking and imbracing the same that God had a purpose to saue her gathereth from these wordes matter enough to saue her and all the world after her which receiue like comfort of the same Promise For she rightly vnderstood that this Seede must needs be Christ who must come and take Adams nature vpon him who should be subiect to death that hee might ouercome him that had power of death For she knew and so did Adam that if euer man being but onely man might worke his owne redemption himselfe was likeliest to haue done it because he was the chiefest of all the men that euer should be in the world But Adam beeing the goodliest man and not able to doe it him selfe hee knew it must needs be God who must appeare in the similitude of Adams nature and suffer death that hee might rise againe to sit at the right hand of his Father to make intercession for the Sonnes of Adam They both the Man and the Woman embracing this obtained the fauour of God and Adam called his Wiues name Euah that is Life to shew that whosoeuer beleeued as she beleeued should be partakers of eternall life as it is written Rom. 10.9 Whose confesseth with his mouth and beleeueth with his heart that Iesus Christ is the Sonne of the liuing God hee shall be saued But Adam and Euah were driuen out of Paradise and Cherubines where set to keepe the way of the Tree of life and they were cloathed with Skinnes as it should appeare with the Skinnes of Beastes to shew their beastlinesse which God for them had slaine to offer for sacrifice to teach them the vse thereof For no doubt God would not destroy the beastes to haue them spoyled seeing that Adam was not to eate any And wee see that Kaine Abel offered

sacrifices as being taught from Adam whose sacrifices were of two sortes Abel offered as appeareth in sinceritie of religion The other for outward ceremonie voyd of true religion Wherefore to Abel and his offering God had respect but to Kaine and his offering hee had no regard Wherefore Kaine being possessed with the Poyson of the Serpent enuied Abel because his workes were good and his owne euill and killed him and being asked of God why hee had slaine his brother in steede of asking pardon of God hee said that his fault was greater then that Gods mercie could forgiue it Against whom Saint Augustine cryeth vehemently that by how much lesse the mercie of God could be inferiour to the fault of Kaine seeing that to forgiue is a thing proper to God and to reuenge and punish is farre estranged from his nature by so much more great was the offence of Kaine in the wordes he said then in the murther he did seeing that by the stroke of the Sword hee tooke away but the life of his Brother but by the blasphemie of his tongue he gaue death to his owne soule To kill his Brother was euill done but to dispaire in Gods mercie was euen a transgression of the Diuell For more do we offend God to esteeme him without mercie then in any other sinne we commit against Man For which God curseth him giuing him a marke of a guiltie Conscience alwayes accusing him of sinne against God and inhumanitie against Nature Wherevpon he goeth vp downe wandring as one finding no rest or peace like an excommunicate person from the place of true Religion into the land of Nod which signifieth Fugitiue This Kaine was the eldest Sonne of Adam whom hee named Possession for so doth Kaine signifie as if he had gained a goodly Possession But seeing what might be the comfort of such Possession he calleth his other Sonne Abel that is Vanitie to shew that if a man haue neuer so large Kingdomes or Possessions or be neuer so nobly borne as Kaine was except the Sonne of God it is all but Vanitie and vexation of minde It is not to be vnderstood that Adam had now no more Children but Kaine and Abel for doubtlesse Adam had many more Children as may appeare by Kaines Storie For it is sayd that Kaine departed into the land of Nod and knew his Wife which must needes be Adams Daughter and married before the murder for we are not to thinke that Adam would afterward haue bestowed his Daughter vpon a Reprobate The holy Ghost nameth onely three of Adams Sonnes Kaine Abel and Seth to make a proportionable number answerable to the number of the letters of the wordes of the Holy tongue or the tongue of Adam For vpon three letters doth euery word in that tongue consist Kaine doth represent the afflicters of such as in this life esteemed the World and the pleasures thereof Vanitie which is Abel And Seth whose name signifieth Setled or Foundation to shew the assurance of his Fayth in the Promises of God to the confirming of our Fayth which was that from him must come that Seed of the Woman that should bruse the head of the Serpent This sentence they and wee and all the World were and are bound to take notice of For this we ought to know and beleeue so assuredly that wee might shew our selues setled vpon a sure Foundation not vpon Sandes where Sea and Wind may ouerthrow vs but vpon the Rocke Christ Iesus that our building may remaine as the Mount Sion and as the heauenly Ierusalem which is builded foure square of three foures of precious Stones that howsoeuer wee be tossed with afflictions of this life we may stand firme acknowledging Iehouah to be the one true and euerlasting God Father Sonne and Holy spirit and that his mercie is like to eternall Mountaines that cannot be remooued wherewith he loued vs vnto saluation before the foundation of the World Thus duely considering his Power and Wisedome in the particular actions of the Creation Adams fall the Promise of eternall life Adams Fayth and his Sacrifices the shadowes of our Redemption the Seauenth day and the vse thereof wee shall spend our dayes in beholding our end and neuer doe amisse sorrowing with a godly sorrow as Enosh whose name signifieth Sorrow did For as in our dayes so in his men fell from the true Religion of Adam of Seth and other Godly men which were then aliue turning the grace of God into wantonnesse marrying Wiues of Kaines poysoned seed respecting Beautie and other outward giftes rather then Vertue not remembring their Grandmother Enah that for beholding the Beautie of one forbidden Fruite commending it to Adam for the pleasantnes of the Taste and the vnlawfull desire that she had of diuelish Knowledge not long before was driuen out of Paradse whose blessing of Procreation was ioyned with sorrow of Conception Whose innocent Soule by breaking but one Commandement became guiltie of eternall death lost the whole glorie of Paradise and was driuen out into Mountaines as not worthy to enioy the benefite of the Tree of Life in the Garden of Eden But Enosh being a Godly man and knowing that the fruites of worldly sorrow are likewise eternall Death and of Godly sorrow Repentance which word signifieth a changing of Iudgement from Ignorance to true Knowledge to the renewing of the spirit nameth his Sonne Kenan Contrite or Repenting or a looking backe into their impieties detesting their vaine conuersation to the killing of sinne in him selfe and to the imbracing of righteousnes For it is not onely required of a man to eschew euill but withal to do good to flie darknesse if we will enioy the light to follow the right way if we will not erre to auoy de the myre durt if we will be cleane and without spot and forbeare to be euill if we will begin to be good For it is not enough for a Valiant man to doe what he may but also he is bound to attempt nothing but what he ought And as repentance is the fruit of godly sorrow so thankfulnes to God for deliuerances from like trials proceedeth from Repentance Therefore Kenan the Contrite nameth his son Mahalaleel My praise God which none can doe effectually without a lowly minde sanctified first by Grace by the subduing of the flesh Mahalaleel knowing that such fruite is required of such a tree nameth his sonne Iared the Lowly which giftes of grace God bestoweth vpon such onely as he accepteth vnto himself as it is written Blessed is the man vnto whom God imputeth not his sin c. So that a man hauing thus purged himselfe from the iniquitie of wicked men marking the rules of Gods eternall Wisedome He shall be a vessell sanctified vnto honour meete for the vses of the Lord 2. Tim. 2.21 Therefore Iared the lowly nameth his sonne Henoch the Holy Now God commanding al men to direct their steps by the straight line of his word first layeth downe

Sonne from the malice of Athalia which had destroyed all the rest of the Kings seede and dieth being 130 yeares old While he liued Joas kept Religion and Worshipped the God of his Father After his death he fell away and suffered incense to be offered in the groues to whom Zacharias the Sonne of Barachias said Is this the reward of all my Fathers paines that as soone as my Father is dead you forsake the true God and worship the Gods of the Nations For which cause Ioas caused him to be slaine betweene the Alter and the Temple So that as death is contrarie to life and as at the birth of Seth and Abraham the graces of God were manifested to the world so at Iehoiadahs death the Tribe of Iuda lost all Religion It is a question how Torah being an Idolater could name Abram Hie Father son so doth the word signifie Hee might guesse like a worldly man that his Sonne Abram should be likely to be Rich and Mightie and so should haue many vnder him Howsoeuer it was this is certaine that God directed the tongue of this Idolater to set foorth and preach his glory though his life had no shew of vertue Here is an other question to be discussed of the age of Terah when he begat Abram Of Terah his age when he begat Abram SOme will haue Abram to be borne at Terahs Seuentieth yeare because in Gen. 11.26 it is sayd Terah liued seuentie yeares and begat Abram Nachor and Haran Wherevpon they gather that Abraham was the first borne because hee is put in the first place and that hee was borne in that yeare of Terah to wit the Seuentie But they marke not that Terahs Sonnes are reckoned not according to their age but according to their dignitie as Gen. 5. The sonnes of Noah Sem Cham and Iaphet are so rehearsed that in the first place there is mention made of Sem who for all that was not the first borne neither could be borne in the Fiue hundreth yeare of Noah fith two yeares after the Flood in which yeare he begat Arphaxad hee was but an hundreth yeares old Now the first of this opinon whom I follow was Caluine that famous Doctor of the Church of Geneua who in his Commentaries vpon Gen. 11.27 expresseth it in plaine wordes Him followed Beroaldus who did much in the illustrating of time and Mangoldus This demonstration is set downe Act. 7. Abraham is said to goe out of Haran after his father Terah died Now Terah liued 205. yeares And Abraham went out of Haran in the 75. yeare of his age which yeares if you subtract from Terahs age there remaine 130. yeares in which Abrams natiuitie falleth The same may be confirmed by Sarahs age Abrams wife who is thought to be the Daughter of Abrams brother Abram exceeded her no more but ten yeares whereupon it followeth that hee was borne long after him that was both his Brother and Father in law Abram therefore was called and began his Peregrination in the 2084. yeare of the world the very same day that his posteritie went out of Egipt namely the 15. of Nisan as it is sayd in Exod. 12. The third ioynct of this first time which containeth the diuine couenant of Abraham endeth in the yeare when the Law was giuen in which the Israelites by the goodnesse of God were brought foorth and deliuered out of Egipt by many and strange Miracles This containeth 430. yeares which is confirmed by the testimonie of S. Paul who expresly sayth Gal. 3.17 That the Law began 430. yeares after the confirming of the Couenant or Testament And concerning the confirmation of which Couenant he speaketh he expresseth in that which went before namely of that same which was made when being called of God he went out of Haran For in vers 8. hee cyteth the same Promise In thee shall all the Nations of the earth be blessed Which Gen. 12. is rehearsed in the narration of his calling vers 3. Hitherto also it appertaineth which is written Exod. 12. vers 40. The Peregrination of the Children of Israel as learnedly and truely translateth that worthy man Beroaldus which they dwelt in Egipt was Foure hundred and thirtie yeares Which surely the Seuenty Interpreters so translate that they account the Peregrination of the Fathers made in the Land of Canaan in this dwelling Neither doth the place of Gen. 15. vers 13. concerning the Seede of Abrham to be afflicted 400. yeares hinder it For Abrahams Peregrination is to be deriued frō his Calling and his Seed began to be afflicted when Isaacke the Sonne of Promise borne 25. yeares after his Calling being a Child peraduenture of fiue yeares old suffered the scoffinges of Ismael borne of the Hand-mayde which surely the Apostle Gal. 4.29 expressely nameth Persecution Adde hereunto the rest which Isaacke and Iacob suffered among Strangers Now that time wherein the Israelites abode in Egipt that it is farre wide of 400. yeares is clearer then the light at noone day to them which consider that Koath the Sonne of Leui went downe into Egipt and liued 133. yeares and that his Sonne Amram liued 137. yeares Exod. 6. and that Moses his Sonne was 80. yeares old when he went out of Egipt All which make but 350. yeares and if from these those yeares be subduced which they liued after their Sonnes were borne the yeares remayning would be few But these thinges Doctor Beroaldus and others haue learnedly set foorth Those notable men Bullinger Phlinspachius Scalinger and others agree vnto it It is said that Terah being 70. yeares old begetteth Abram Haran Nachor The Iewes say That Abraham was the eldest but thereby they bring notable absurdities for they agree that Sara was Harans Daughter she is but Ten yeeres younger than Abram and then Abram being elder than Haran and yet married his daughter but Ten yeares younger then her Husband Haran must needes beget her at Nine yeares of age which is impossible Therefore it is certaine that Nachor and Haran were elder then Abram For if wee looke to Gen. 12. and consider that Abram being Seuentie and fiue yeares old receiued the promise and to Saint Stephens Oration Act. 7.2 by which it appereth that Terah was dead before Abram had the promise or else the promise might haue had reference to Terah as well as to Abram we shall by good Arithmetique cast Terah at the birth of Abram to be 130. yeares for take 75. yeares out of 205. which is the time that Tenah liued and there remaineth 130 the age of Terah when he begat Abram To inlarge this further If Abram had beene the eldest Sem would not haue giuen him the blessing for then he should haue died before Sem and men doe not giue their inheritance to their sonnes which die in their life but he would rather haue kept it for Isaack with whom he liued 50. yeares this may be made plaine by another of the same sort Rebecca being with child and they