to the Father of all fleshe thou must bee offred in Sacrifice As it seemeth his mercie deeming thee vnworthy to dye eyther by sicknesse or warre or anye other calamitie But taking thy soule from thee in the middest of prayers and holye seruice to his Maiestie hee will place thee with himselfe where as one mindefull of the ende wherefore I haue brought thee vp thou shalt vnderproppe mine age and bee my comfort not of thy selfe and by thy selfe but thou shalt leaue vnto me God my defence and comforte in thy place Then answered Isaac the worthie Childe of so good a Father and sayde vnto him O my Father I am content vnworthy euer to haue been borne if striuing against the will both of God and thee my Father I should not willinglye indure that determined by you both which if none but thy selfe would haue my deere father I would not denye thee Thus sayth Iosephus spake they each to others and then all things being readye vp went the knife to giue the blowe had not God of his infinite goodnesse stayed the hande But O mercie memorable for euer and euer in the Lorde who will not the parting of such a father and such a childe as yet but staying the matter altereth the greefe into all ioye and deliuering the father his childe againe sendeth them both home together with as cheerefull hearts as euer had anye cupple no question in this worlde after anye danger What two examples bee these for vs to marke The father showing vs what it is to bee vsed to the yoake from a mans youth as hee was surelye it maketh harde thinges easie and euen the verye greatest things to bee better performed then euer they woulde if such exercises often had not beene The Sonne teaching vs what grace is effected by such gratious education as no doubte this Childe had And bothe of them laying before our eyes such a patterne of obedyence to Almightie God euen to the losse of lyfe as neuer wee should forget but beseeche God with daylye prayers that wee may come as neere vnto as anye case of ours towardes his Maiestie shall require euer The third part IN that God forbiddeth nowe at this pinche this sacrifice of Isaac to be made by his Father Wee may well consider howe carefull the Lorde is least by anye example of anye commanded thing by him others should take occasion to doe the like without like warrant from him Which happilye in this case would haue beene doone if hee had not stayed Abrahams hand but suffred the matter to bee accomplished and effected Men would peraduenture haue rashlye iudged such sacrifices to haue pleased the Lord greatly and so haue often doone wickedly 2 Let vs marke heere when the Lorde came to deliuer heere Not till the Knife was vp and euen readye to strike It teacheth vs for our selues euen then especially to looke for his helpe when in mans eyes we are but gone Yet must we trust no further to his helpe then we make our attempts by his warrant For wee see he did not the like to Ieptha 3 The Angell calleth and forbiddeth when as God could haue stayed him by a secret power if hee would And whye was this Surely to instruct Isaac further that what his Father did was by Gods commaundement Secondly to showe him what singular care and fauour God had ouer him and towarde him who so notablye would deliuer him by an open Angell from Heauen And thirdlye that all the worlde might learne by it that they must haue verye good warrante eyther to beginne or leaue of anye thing belonging and doone to honour God by 4 Nowe I knowe sayth the Lorde c. When hee knewe before verye well what heart was in Abraham towardes his glorye But thus would God commend vnto all the worlde the adioyning of outwarde workes to inwarde fayth Consonant vnto which is Paull the Apostle when hee requireth a fayth that worketh through loue and telleth vs that aswell With the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto Saluation also our Sauiour himselfe who requireth to the inwarde acknowledging of him in the heart the outward profession of him before men This is that which S. Iames meaneth when he sayth Abraham our Fathe was iustified by workes when he offred Isaac his sonne vpon the Altar Seest thou not sayth he that the faith wrought with his workes and through the workes was the fayth made perfect c. That is Abraham by this meanes was knowne and declared to be iustified and his faith being effectuall and fruitefull by workes was thereby knowne to be a true fayth and not a dead faith For S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified True is the distinction therefore euen of the Schoolemen themselues Christ dooth iustifie a man effectiue effectually by working his iustification faith doth iustifie a man apprehensiue apprehendinglye because it taketh hould of Christ who is our iustifier and workes do iustifie also but declaratiue declaringly because they showe that a man is iustified as hath beene said So Christ faith and workes doo all iustifie but diuerslye True also is it that Bernard saith workes are via regni but not causa regnandi the waye to the kingdome but not the cause of reigning there 5 I knowe sayth God but what dooth hee knowe That thou Abraham saith hee fearest God Then behould the fountaine of all obedience the feare of God and the witnesse againe of the feare of God true obedience which being true as it is most true woe and bitternesse to the inhabitants of the earth if the Lorde bee not mercifull for our obedience beeing turned into daylye fearefull and most carelesse rebellion where is our feare of his Maiestie become Surelye the Fountaine is dammed vp and stopped and therefore no frute can flowe therfrom Let euerye man priuatelye applye this and saye with himselfe I thinke I feare GOD but if GOD giue iudgement of my feare by my obedience as hee did heere of Abraham how will all prooue c 6 Because thou hast not spared thine onely sonne saith God and yet hee was spared But this is the nature of our good God to accept in mercie our wyll for our worke and a ready indeuour euen for the deede it selfe if hee would not suffer vs to goe any further but this when the word goeth before to guide the will and not else For those Baals priests beeing destitute of the word though they lanced themselues neuer so deepe yet neyther in will nor worke pleased the Lord. And it is a good place also of Paule not sparing the body c. So then with this caue at let vs gather great incouragement to serue him who will in respect of our ready minde acknowledge that we haue not spared this or that when in deede yet it is
the same againe It may teach vs this that better is an inconuenience then a mischiefe If we cannot as we would we must as we can I speake it against all heathenish and vnchristianlike impatiencie The heathens rather then they would serue they would kill them selues And many in these dayes rather then they wil suffer what God imposeth will do what God detesteth let it not be so If we cannot be abrode and at libertie because Gods iudgement against sinne hath taken away our footing in such or such sort whilst it shall please him let vs be content returne as the doue did to the place appointed and thanke him for mercy euen in that that yet there we liue and are not destroyed as others haue been 11 Noah stayed vpon this 7. dayes and then sent out the doue againe sayth the text which returned to him in the euening bringing in her mouth an oliue leafe which she had pluckt wherby Noe knew the waters were abated This doue may note the preachers also of the word again who bring in their mouths some good tidings to the Arke that is to the Church and euery good news may be coÌ„pared also to an oliue leafe the tellers to doues That good news y t the women brought to y e disciples that Christ was risen was like an oliue leafe in their mouth they like this doue in this place so all others Reade 2. King 7. of y e good news of the lepers 2. Sam. 18.27 he is a good man sayth Dauid commeth with good tidings so good men women haue words of comfort in their mouths when others haue the poyson of aspes vnder their toongs they haue oliue leaues to cheare vp Noah and his company withall when others haue wormewood and gall to make their harts ake with the bitternes thereof Such doues God make vs euermore if this be regarded of vs we will indeuor it 12 Then wayted he other seuen dayes and sent her againe When she returned no more vnto him First marke the often sending of the doue when the rauen goeth but once It sheweth the difference of a good seruant and a bad The first is often vsed because he is faithfull and true the later but once because then he is found to be a rauen more heeding the carions that his nature regardeth then performing his message which his sender desireth The prayse of these two fowles how they differ in this place for their seruice we all see and it should thus profit vs as to pricke vs to the good and afray vs from the euill In some place or other we are all seruants as these fowles were to God to Prince to Maysters to some or other Let vs be doues that they may often vse vs let vs not be rauens that they may iustly refuse vs. Secondly in the doues not returning any more let vs marke a type of the saints of God that hauing sundry times discharged the trust of their places as the doue did at last haue their departure out of the arke that is out of this life and Church militant and finding rest for their foote in Gods blessed kingdome returne no more to the Arke againe but then continue and abide for euer 13 At last came this comfortable word froÌ„ God Go forth of the ark thou thy wife and thy sonne and thy sonns wiues and all creatures with thee So we see there is no affliction or triall y t God imposeth vpoÌ„ his childreÌ„ but if they indure it quietly trust in his mercy firmely tary his good pleasure obediently it hath his coÌ„fortable end If God think it good to say to any man or woman enter into the arke that is into this or that tryâ—ll of thy faith patience into this prison into that indurance into this restraint of liberty that affliction trouble sorow and care and inward nips or outward pinches surely he hath also an other word for them which in due time he will likewise speake vnto them and that is this Go forth of the arke now againe thou thy wife al thine that is let there be an end of whatsoeuer it was y t tried thee for I haue seen y t faith patience hope that hath pleased me O our good God how sure are we of this and how sweete is it what else but that which thâ— Prophet Dauid found most certaine and testified to the world saying Though gripes of greefe and pangs full sore shall lodge with vs all night The Lord to ioy shall vs restore before the day be light Confessing herein y t after sowre commeth sweet after sorrow ioy after restraint liberty after want plenty to speak with this place after go in to the Arke foloweth certainly come forth againe 14 Yea but when did God bid Noah come forth surely not before the earth was dry for so sayth the text Then there we see againe how wonderfully he disposeth for his children tymes and seasons all for their good when the earth is not for them he hath an Arke vpon the water and when the earth is fitter then the Arke he hath the earth againe all in such times as may be best for vs and how should we thanke him 15 When Noah was come forth he buildeth an altar taketh his beasts and offâ—eth his sacrifice teaching vs this how most carefull we should be whilst life is in vs to be thankfull to God for his mercy toward vs either in deliuering vs out of danger or any way shewing the light of his countenance toward vs. A thankfull hart becommeth a Christian and pleaseth God and the very deuills of hell if they were asked must needs say the contrary is a fault 16 Then saith the story God smelled a sauour of rest that is shewed himself appeased and his anger at rest this pietie was in Noahs heart before but now it smelleth when it breaketh into worke so was Abraham for his faith noted of God before but when that faith flamed out into a willingnes to sacrifice his deere sonne then God cried out now now I see Abraham thy loue c. Surely that which powning and beating is to spice works be to faith in some resemblance the spice is sweet before it be brayed but when it is brayed much more so is faith in the heart accepted of God before oportunitie serue to worke but when oportunitie doth serue and holy works come to a godly faith then smelleth it maruelously and the Lord sauoreth a rest to his owne good liking and our true comfort for euer and euer let it teach vs let it schoole vs and prick vs forward to holy life 17 And what sayd God reade the texte verse 21. he will no more cursse the earth for mans corruption hee restoreth nature Seâ—de time and haruest cold and heate winter and summer day and night and showeth vs thereby that they
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and iâ— once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this â—eâ—t but is honored with a most notable remembrance also â—y y e Apostle in his Epistle to the Hebrues for by â—aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritanâ—e and he went out not knowing whether he went c. A great obedieÌ„ce to leaue house home countrey friends where he was â—ought vy such an obedience as thousands of vs cannot brooke â—n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to
all store comfort and plentie Neuer then can that man or woman perish for want that want not an hart to serue and trust in the Lorde The Lyons doo lack and suffer hunger but a man or a woman that feareth God shall want nothing that is good Gayne is not godlynesse but godlynesse is great gayne if we be content with that which wee haue and it hath the promise both of this life and that to come 7 Let vs marke also Lots yeelding to reason when it is layd before him and acceptance of kindnesse when it is offred hym without any wayward wilfulnesse in his owne conceipts and dealings So should all good men doo hating to be of the number of them whome nothing can please who haue made Will theyr God and wilfull waywardnesse their plot for euer yeelding to nothing accepting of nothing caring for nothing but what their owne wits deuise their owne tongues motion yea many times going euen from that also if it be consented vnto 8 Lot chose the playne of Iorden for hys place because it was most pleasant both for water and all commodities euen as the Garden of Eden But see and marke when hee thought hee had got Paradise hee got Hell Sodom and Gomorrha proued filthye places and all his pleasures were sowsed with sowre fruites of curssed inhabitants Sped neuer man thus but Lot gaping for pleasure hath none gotten payne parting from Abraham a faithfull friend because they were wanton and ouer wealthy Haue none light of Sodomites and filthy Gomorrheans God being iust and so quitting their folly Go wee not alwayes then by shew and pleasures when wee chose a place to abide in But looke we rather at vertue and honestie of our neighbours that shall be for feare of a griefe as great as Lot had by these filthy folowers of all vice and wickednesse Better is a place with fewer pleasures amongst good liuers then many mo delightes with an vngodly neighbourhood It is a great griefe that is a dayly griefe yea an hourely griefe and that at home too where a man would fayne finde comfort to oppose to forren woes and troubles 9 In the repetition of his promise which it pleased God to make Verse 14. wee may first obserue the weakenesse of all mens faith and what neede there is that with oâ—ten helpes it shoulde bee propped and strengthned The Lorde vseth no meanes without a cause and therefore vsing heere the meanes to comforte Abraham hys wisedome sawe what was needefull wee are assured If Abraham needed how much more other men so farre inferiour in strength of fayth to Abraham 10 Againe we may see y e sweet goodnes of God watching watching oportunities euen then â—oÌ„â—â—â—ting Abraham by repeâ—â—â—â—oÌ„ of his promise when Lot was gone froÌ„ him he by reason therof might haue bin sad and dismayed So is the eye of our gracious God euer vpon vs to spye our distresses and to helpe vs when we haue most neede 11 Abrahams obedience an argument of his faith You also see heere remouing when God commanded without euer any grudging or carnall gaynesayings as before hath beene noted Lastly let his building of the altar shewe vs his thankefulnesse for Gods mercies to quicken our dulnesse and teach vs his open professing of the Religion he truly imbraced against all close dissemblers of their consciences yea let it make vs remember alwayes that it sufficeth not any man to beleeue with the hart vnto righteousnesse vnlesse also as occasion shall serue he confesse with the mouth vnto saluation Chap. 14. The heads of this Chapter are chiefely these two The warre betwixt the Kings from the 1. verse to the 13. The victory of Abraham from the 13. to the ende 1THE cause of thys warre you see in the text that by thys meanes they might shake off the yoke that they indured twelue yeares I meane the one part for twelue yeares fayth the text were they subiecte to Cnedor Laomer but in the thirtenth they rebelled a bad course to get libertie where subiection is due For Rebellion God neuer loued neuer prospered but euer plagued The issue in this place sayth asmuch The fearefull destruction of Corah and his company Absolon and his company and in our owne stories of many an one sayth asmuch Papists charge vs that wee are no good friends to Princes and Rulers and it is no newes to heare it of them Elias had suche measure measured vnto hym by the wicked King when hee was called a troubler of Israel Micheas the true Prophet Ieremy and Amos as true as hee all of them faithfull to Princes euer were so accused and with venemous words if you reade the places but all most falsely and iniuriously Wee say the doctrine of Rome is no friend to Princes and iudge you how truly Sanders monarchie freeing subiects from theyr othes to their naturall Princes The Bull of Pius the fift The answeres of them that were examined whether if the Pope inuaded they would take the Princes part or his The Oration that Cardinall Poole made to the Emperour The many many most fearefull most wicked most vnnaturall and damnable conspiracies entred into by them their rebellions let them be your lights to leade you to a true verdit and sentence They that rebelled in King Henry the eyght his dayes in King Edward his sonnes dayes in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God and long long that wee may yet inioy beseech his goodnes were they Papists or Protestants men fauoring the Gospell or addicted to and drowned in the dregs of Popery and superstition They that repented that they were so busye in Queene Maryes dayes in cutting off the boughes and still let the stocke remayne which aboue all rather should haue been he wed downe meaning her sacred Maiestie what were they men helding out the light of Gods holie Gospell or fighting for his triple Crowne of Rome that shall neuer be able to saue their soules from due desert of such disloyall thought and most vndutifull speaâ—h Shew the Princes the Gospell hath deposed Shew the Princes that Popery hath not wronged It is our doctrine that wee firmely holde and that they fully defye That hee that taketh the sword shall perish with the sword that is hee that taketh it without the bonds of a calling warranting him as all Rebels euer doo That hee which resisteth superiour powers resisteth the ordinance of God and to his owne damnation that wee ought to obey and be subiect not for feare but for conscience sake that the weapons of subiects be but prayers and teares and so forth See then whether Popery or Gods holy Gospell which we hold stand better with the safetie of Pâ—inces and the florishing estate of Kingdomes 2 To the man of Sodom this was further the reuenging hand
and killed which is not in bread and therefore if anye should remaine to such an ende as the Papists would rather they should remaine then the signes of bread and Wine Againe if this offring of Melchisedechs were a figure of Christ either Christ hath fulfilled it or not if he haue not then was not all finished as he sayd which God forbid and if hee haue then being fulfilled why should it not cease as all other figures doo of the ould Testament shall the figure and the truthe stand both at once It is straunge diuinitie nay the contrary is true and sound diuinitie to wit that Christ hauing vpon the Crosse with his own oblation of himselfe ended and determined all figures vsed to show his comming this also if as they take it a figure of him ended likewise and finished and taken away Yet further let these men consider their absurdities against themselues for if their Masse leane vpon this fact of Melchisedech their transubstantiation is quite gone for that which Melchisedech offred if he offered as they say was not any figure or bare show and accidents of bread and wine but bread indeed and Wine indeede the substance there aswell as the accidents and therefore if that was any figure of the sacrifice of the Masse then must that sacrifice be bread and wine indeed as that was Againe if Melchisedech offred any offring it was an offring of thanksgiuing wherevpon his wordes proceeded blessed bee the Lorde that hath delyuered thy enemies into thy hande But they will not haue theyr Masse offring so but a propitiatorie sacrifice how then agree these together Conclude wee then in a better sorte then these men doe that in truth Christ is a Priest for euer after the order of Melchisedech as the Psalme saith but this order consisteth not in anye reall offring of himselfe daylye for the sinnes of men for with one oblation saith the Apostle hath hee consecrated for euer them that are sanctified but this order consisteth in these thinges First Melchisedech was both a King and a Priest so was our Sauiour Christ Secondly hee was by interpretation saith the Apostle King of righteousnes and King of Salem that is of peace so is our Sauiour Christ truly and verilye King of righteousnesse and peace yea of all righteousnesse and peace Thirdly Melchisedec was without father without mother without kindred and had neither beginning of his dayes nor end of life that is none of these were left in Scripture to our knowledge but hee is propounded to vs as eternall so is our Sauiour Christ eternall indeed and without all these in respect of the one or other nature his Priesthood endeth not as Arons did but is for euer Lastlye Melchisedech was in this aboue Abraham and all the Leuites of Abraham after descended that hee receiued tithes of him and them hee paying tithes vnto him and they also as the Apostle saith because they were in his loynes And hee blessing Abraham the lesser beeing blessed of the greater so was our Sauiour Christ aboue Abraham and aboue all the Leuiticall Priests of the lawe that descended of Abraham This resemblance hath warrant as you see in the Scripture and therefore is â—ounde thus farre But if we will goe further to say Melchisedech offred Breade and Wine therefore Christes bodye must bee offred of Priests in the Masse daylye vnbloudily vnder the accidents of Bread and Wyne for the sinnes of the quicke and the dead wee adde that which the Apostle addeth not which yet hee would neuer haue omitted if it had beene to bee added we goe beyond our warrant and wee must vanishe with our vanitie that hath no surer staye then our owne deuise and fansie And thus much of this matter 10 The â—are lastlye that Abraham had to keepe bothe the credit of himselfe a professor and the Lordes honor whome hee serued appeareth in this Chapter For hee will not haue so much as a thred of him least hee should therevpon speake euill of him his God and religion Such a remembrance should we euer haue by his example of the Maister wee serue of the office we beare and of the partyes wee deale with abhorring bribes that robbe bothe vs and our God of good reporte and set open the mouthes of the wicked against the trueth whereof wee are professors Abraham would not that this wicked King should saye Hee had made Abraham riche and wee care not that anye man sayes of vs. Wee can bee content to bee fedde of Papistes that they may freelye dishonour the Maiestie of God of Theeues that they may escape and steale againe of adulterers and filthie lyuers that they may still transgresse and neuer thinke what may bee sayde by them or by others vppon this occasion of the Lorde whose name wee professe Of his truth which wee saye wee houlde or of our selues whome yet wee gladlye would haue men thinke well of This is nowe farre you see from Abrahams example in this place and therefore except wee learne of him heereafter to amende this course it maye iustlye bee feared wee shall neuer come where Abraham nowe is Chap. 15. The heads of this Chapter In this Chapter there is the promise renued againe the faith and iustification of Abraham from the 1. verse to the 9. 2. The confirmation of him by an outward signe from the 9. to the end Particulars as in other chapters many 1IN that it is sayd The worde of the Lord came to Abraham in a vision note we the manner of Gods reueyling himselfe in those dayes In the 12. of Numbers it is thus sayde If there be a Prophet of the Lorde amongst you I will be knowne to him by a vision and wil speake vnto him by a dreame Noting the two ordinary meanes in those daies vision dreame Heere it was by vision of which S. Augustine maketh three kindes Corporalem spiritualem mentalem corporall spirituall and mentall if I may so speake The corporall vision is when corporall things to our corporall eyes appeare and are seene The Spirituall when the likenesse of things are seene in spirit in dreame or in an extasie The mentall as wee terme it is when vnderstanding is giuen to know the meaning of such likenesses and formes when they are seene As for example Pharoh saw the fat Kine and leane Kine but knew not what they meant Ioseph knew what they ment and yet saw them not Pharoh therefore had a spirituall vision and Ioseph a mentall An other example The two seruants of Pharoh the Butler and the Baker had theyr spirituall visions but knew not againe what they pretended Ioseph did which had no such appearances made vnto him and that was a mentall vision Nabuchadnezar againe had the spirituall vision Daniel 2. Daniel bothe the spirituall and the mentall This vision of Abraham was a corporall vision as is thought and proofe thereof alledged out of the fift verse 2 Obserue
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
therefore choose we with him to beleeue that by faith as he was wee may be iustified For it is not written for him onelye that it was imputed to him for righteousnes saith the Apostle but also for vs to whome it shall bee imputed for righteousnesse which beleeue in him that raised vp Iesus our Lorde from the dead Againe I count all things losse and do iudge them dongue that I might win Christ might be found in him that is not hauing mine owne righteousnes which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith c. With many such places if it were not needlesse in many wordes to folowe this doctrine now Away therefore with whatsoeuer yeeldeth man to boast in and knowe that the thing that God regardeth in vs is faith First because of his eternall purpose onelye to saue beleeuers and secondly because faith euer ascribeth to him the glory both of truth and power 7 But it is layd downe heere that Abraham asked a signe How could that stand with a right faithe may a man beleeue and yet aske a signe to confirme doubting aunswer may bee made that God promised two things a Seede and the inheritance of the land of Canaan Abraham beleeued the first and was iustified but somewhat wauered in the second because hee could not conceiue how he so ould a man should euer be maister of that land And that a man may haue true faith though not all faith it is manifest in all Gods children Moses himselfe that was so faithfull in Gods house and to whome God shewed himselfe so maruelouslie and spake so familiar lye yet had not all faith but doubted of water to come out of the rocke and so greeued God Truth is sufficient and perfection falleth not into this life Looke what your note saith in the Margin 8 In giuing him a signe wee see the great mercie and goodnesse of God euer ready to supporte mans weakenesse and neuer snubbing any childe of his for imperfection of faith in whome there is the truth of fayth a great comfort And in the diuision and placing of these beasts we see the ould manner of making couenants in those dayes They first deuided them to showe that such loue and liking should thencefoorth bee betwixt them two that made that couenant as that they could finde in their heart to deuide any commodities or pleasures mutually and equally either to other Secondly to showe that they wished euen theyr owne bodyes so deuided and cut a sunder if they should breake that couenant read the 1. of Sam. 11.7 Then they layd one parte answering to an other to showe the answering and agreement and consent that should be in their two hearts either to other Lastlie the Birds were not deuided to showe that though all externall matters might be parted yet theyr mindes and wils not Read the marginall note againe in your Bible 9 The lighting of the Fowles vpon the carkeises to eate them if they might haue beene suffered shewed Abraham in such sorte howe both his Seede according to the flesh and according to promise should of the prophane Gentiles and wicked worldlings bee molested But as Abraham droue them away so should his Seede by Gods helpe conquere and ouercome theyr cruell enemies Yea God for his promise sake would driue them away from deuowring his chosen as Abraham did these from eating the carkeises 10 That it pleased the Lord thus long to let them be strangers in a sorren land euen foure hundred yeares to serue a cruell people and to be euill intreated of them wee may note the manner many times of the Lordes dealing with such as hee meaneth to doe much for Surely then hee vsed and nowe hee vseth not to make any man rule before he haue serued not to giue freedome but after a taste first of bondage First must come sower and then sweete first paine and then pleasure first trauell and then rest So knowe wee better what his benefite is by former experience of the wante and wee become more thankefull for it Ioseph founde it thus Dauid Daniell and manye moe 11 But what foloweth notwithstanding saith God the Nation whom they shall serue will I iudge Teaching vs thereby that neuer any wickednes shall escape alwayes a due punishment But true it is that the Apostle speaketh It is a iuste thing with God to recompense to his childrens enemies tribulation and vengeance and euerlasting perdition from the presence of God and from the glorie of his power c. Remember what you had in the 12. Chapter and 3. verse Remember how Cain sped how Sodom and Gomorrha sped how Pharoh and his hoast sped howe Corah and his company sped how Miriam Moises sister sped for her wicked speech against her brethren and to go no further howe those wicked impes of children sped that cryed to the Prophet Bauld head Bauld head True it is that God spareth long sometime but as true againe it is that he paieth home at last and as true as either of these that the sharpenesse of his wrath when it lighteth recompenseth the long stay of it before it light 12 In that God saith yet they shall come out and nameth a time we get this comfort sweeter then honny that wee may be assured whatsoeuer is our case Egrediemur tandem wee shall at last come out and not loose by our patience if wee haue performed any The time is knowne to the Lorde as this was and appoynted and shall neuer breake though not expressed as this was 13 With great substance saith the Texte and so it was wee knowe Iewels of silâ—er and Iewels of golde they had of the Egiptians at their departure beside theyr owne which was also great See and consider the ende of the troubles of the godlye when God will Not onely libertie but great substance is giuen to them So euery thing worketh for the good of them that loue God saith the Apostle truely Ioseph had honor and great wealth aswell as libertie when Gods time was come so had Dauid a kingdome after manye troubles that hee first indured so had Daniel and other manye if you will remember them Feare not the issue then of your woe whatsoeuer it is if you cleaue to God and houlde you fast by the worde of this promise 14 But thou shalt go to thy fathers in peace and shalt be buried in a good age saith God to Abraham Noting vnto vs in the very phrase the comfort to be conceyued in the death of the godlye It is no perishing nor departing to woe but a sweete going to our fathers before vs in lasting blisse It is a walking with God as an other place saith a gathering of vs to our own people a sleepe a rest yea a resting of the flesh in hope the waye of
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
lesson followe it and vse it with carefull hearts if you meane not to brue for your selues in hell what you wishe to others 4 But what nowe of Agar and her childe in this depthe of distresse and danger O mercye and comfort marke it if wee bee aliue When the greefe is at the top and the case at the worste when the worlde and all worldlye meanes are giuen ouer then God is neerest present and at hande and sendeth his Angel to succoure this comfortlesse Woman and her Childe to his eternall prayse and her greater ioye then euer tongue can tell The Lorde heard the voyce of the Childe saith the 17 verse and the Angell cryed from Heauen to her Who will dispayre of God and his helpe whilst life is in him that heareth and seeth and marketh this Shall it euer fall out that the seede of Iacob shall wante releefe when Ismaell the mocker is not neglected Cannot God forget his promise and let Ismaell dye and can hee forget all his promises in Christ Iesus sealed and deliuered in the bloud of his Testament yea and amen in him immutable and inchangeable foreuer and cast awaye the care of vs O farre bee it from our soules to thinke it and our heartes to feare it This is our warrante with many moe when our case is worste hee seeth and pittieth heareth and helpeth and will neuer forsake vs. 5 See it againe howe warelye the Texte speaketh saying God heard and the Angell spake It dooth not saye the Angell hearde the voyce of the Childe and so cryed Least wee should haue left the Creator and fled to the creatures in our distresses Call vpon mee in the daye of trouble sayth the Psalmist and I will heere thee I I and neyther Angels nor Saintes They shall helpe as GOD appoynteth them I meane the Angels but God heareth and pyttieth and directeth all 6 When it is sayd The Lorde opened her eyes and shee sawe a Well of water to giue the Childe drinke of It teacheth vs all that except God open our eyes wee can neyther see nor vse the meanes which are yet before vs. The Childe grewe and dwelte in the wildernesse sorrowe was turned into comforte by the Lordes mercye and touching outward things God caused him to prosper His mother tooke him a wife also in his time to note the authoritie of parents and obedience of children in that matter and those dayes The third part COncerning the couenant betwixt Abimeleck and Abraham which is the third generall head in this Chapter you see the occasion of it in the 22 verse Namely because they saw God to be with Abraham in all that he did See we by it how the godly are feared euen of men farre greater then themselues for theyr holy walking before the Lord and his gratious countenance to them againe So we read of Herod that he feared Iohn and reuerenced him because he was a iust man and holy not for any worldly pompe or outward strength that he was able to make to hurt him by for his coate was heary his girdle of a skin and yet stracke the vertue of his life maiestie of his calling through the golden Robes of Herod to his very hart and made him afraid of him Great is the power then of true vertue and would God we would marke it as also the dignitie of the calling of the ministerie if it be maintained 2 The kings request being honest note also how easilye Abraham yeeldeth his consent vnto it Euer a vertue in good men to be gentle and courteous and easie to bee intreated for lawfull things The contrary a fowle vice wheresoeuer it is morositie and frowardnesse euen in euery thing Lastly that Abraham giueth sheepe and beenes c. learne we not onely howe lawfull but howe wise a thing it is and commendable both to get and maintaine peace with our cost sometimes and that it is not euer by and by well spared that pinchingly and peltingly is spared But it is euen verified in that manye and many a time penny wise and pound foolish Thus this chapter endeth and we may end also with Dauids remembrance concerning wisedom that the feare of God is the beginning of it a good vnderstanding haue all they that doe thereafter and the praise of it endureth for euer Chap. 22. Generall heads in this chapter these cheefely The commaundement of God to haue Isaac sacrificed The obedience of Abraham The deliuerance yet that God gaue at the pinche 1OF particulars this first that it is sayde after these things God did prooue Abraham c. That is after so many tryals now already passed and spoken of yet God tryed him againe and harder then euer before namely in the sacrificing of his owne and onely sonne What should wee learne by it but this that there is no time limited no age freed no person exempted no not Abraham in his oulde age but whilst life lasteth so long shall Gods exercises be incident vnto vs. And euen still the later the greater peraduenture if so God thinke it good yet all for the best for eyther they make our faith and vertue appeare and so God is glorified for his graces giuen vnto vs and others are helped by our example or els our infirmitie showeth it selfe to the greater humbling of vs and driuing vs to prayer for greater strength Remember also the great honour that Abimilech the King had shewed him presentlye before and nowe marke what followeth the death of his Sonne for any thing hee knoweth Thus is the lyfe of Gods Children a mixture of sweete and sowre and a continuall interchange of sorrowe and comforte comforte and sorrowe 2 Let vs obserue the degrees or amplification of this crosse of Abraham by some circumstances that are layde downe as first that Abraham must take him and sacrifice him his owne selfe and with his owne handes a great matter and far more then if he had giuen him ouer to an other Secondly of the person to be taken who was he thy sonne sayth the Text and not thy seruant Thirdly thy Sonne and not thy wiues Sonne alone as some sonnes be Fourthly vnicum thy onely Sonne Isaac Fiftlye whome thou louest all circumstances of great moment and greatly to be 〈◊〉 of vs that wee may knowe in what sorte God God will be bould with vs his creatures and workemanship when it pleaseth him Wee must not thinke it strange to be exercised euen in those things that are deere vnto vs. But whatsoeuer they are stil to remember that he which loueth any thing more then God is not worthie of him Sixtlye that hee must goe with him three dayes iourney ere he offred him For the olde saying is acerbissimae mora quae trahit paenam misericordiae genus est cito occidere morti destinatum Bitter is the delay when punishment must followe and it is a kinde of mercy to kill quicklye
who appointed once is to bee killed Certainely the griping thoughts and twitching passions that Abraham felt in his minde during these three dayes made this tryall of his farre greater then it had beene if presentlye hee should haue smit that blowe Lastlye that hee must offer him for a burnte offring O depth of tryall able to haue swallowed vs vp a thousand of vs bothe to laye his handes vpon his deere Sonne and then to burne him to ashes when hee had doone his owne selfe making and tending the fire till all was doone and putting peece after peâ—ce into the flame when any was without and with his owne eyes to see all this and to looke vpon it Heere is a tryall to tell vs what God may doe if it please him This hee did to one farre better then anye of vs and yet wee must bee nice and tender and dayntie and if GOD touche vs but with the ache of a finger or a toe wee straight thinke hee dealeth hardelye with vs and hee hath forgotten his loue But O learne learne and see this The second part THen Abraham rose vp sayth the Text c. Heere wee see the most woonderfull obedyence that euer wee read of ioyned or rather flowing from a notable faith and both of them held â—ppe with the ordinarye proppes no doubte of Gods truthe and omnipotencie The nature of which is eyther to vphoulde other For his truthe vphouldeth his omnipotencie and hys omnipotencie his truth And this his obedience is set out euen from the beginning to the lifting vp of the very knife 2 Wee maye heere obserue what maketh the commaundements of God seeme so hard vnto men Surely not so much the nature of the commaundements as theyr nature to whome they are giuen which being crooked and corrupt maruelouslie fighteth and rebelleth against the same stronglye For saye to an angrye furious and hote bludded man thou must forgiue and loue thy neighbour blesse him when hee cursseth thee doo good to him when hee dooth hurte to thee c. Out hee cryeth it is impossible howe can a man obey such a lawe But saye to an Abraham that is to one that is borne againe and regenerated by the Spirite of God in such sorte as Abraham was who hath now God reigning in him in steede of oulde corruption offer thy onelye Sonne beeloued and deere to thee euen with thyne owne handes and burne him when thou hast doone for a burnte offering and you see heere hee will doe it without grudging or gaynesaying So sure is it that if the Lorde haue altered our nature His yoake is easie and his burthen is light Well therefore maye wee saye it is with vs sinfull men as it is with sicke folkes who woonder at the stomackes myrthe and cheere of the whole and thinke it a verye harde matter to doe so But where is the hardnesse Is it in the thing or in the weakenesse of the sycke So I saye is it when wee thinke anye parte of Gods lawe so harde and harde as manye doe 3 In that it is mentioned hee rose early to accomplish this busines therein hath the Holyghost made manifest not onely his great obedience but his woonderfull alacritie and forwardnesse in the same a strange example in so harde a matter But what can not Gods spirite effect if it bee powrefull in Man or woman 4 He maketh not his Wife priuie for anye thing wee can see in the Text and as we may coniecture for feare she should hinder him by any womanly weakenesse or motherlye teares from his bounden and purposed obedience Which if it were so fitly dooth it admonish vs to doe the like when we iustly can thinke that our freends affections will anye waye tempt vs or totter vs agaynst the Lords commaundements 5 Abraham tooke the wood of the burnte offring and layde it vpon Isaac his sonne to goe towardes the place of death that God had appoynted Behould a liuely figure of Iesus Christ bearing his owne crosse towards the place of execution euen as yong Isaac dooth heere the wood to burne himselfe withall though as yet he knewe not so much and in the end God preuented it 6 Behoulde the fire and the wood saith Isaac to his father but where is the Lambe for the burnt offring O pricke and wounde to the Fathers heart no doubte when the Childe thus spake But hee was resolued God not naturall affections must now bee obeyed Therefore hee taketh courage to him in a godly determination and conceyling all still from the Childe answereth him My sonne God will prouide him a Lambe for a burnt offring and so wente on with the Childe still In which answer of his beeing of Gods prouidence in a case hidden and secret as yet wee are notablye taught in all distresses what to hope and what to saye Surelye euen as Abraham did to hys Chylde in this place Dominus parabit The Lorde shall prouide If the wife saye with Tobias wife what shall we doe we are poore where shall wee haue bread for our Children where this and where that O be content The Lorde shall prouide is a good answer a fit answer and the answer of father Abraham in this place to his sonne Lord giue vs faith and thou neuer prouidest more notably a Lambe to saue young Isaac heere then thou wilt also prouide necessaryes for vs to saue our liues till the time appoynted of thee 7 But now the matter can be no longer hidden for they are come to the place and the deed must be doone Abraham therefore buildeth an Altar there and couched the wood and bound Isaac his Sonne and layde him vpon the Altar vpon the wood Though the Texte speake nothing of any speeche of Abraham to his sonne yet like it is that ere hee bound him hee shewed him Gods commaundement where vnto his sonne readilye submitted himselfe Iosephus taketh vpon him to tell vs more and supposing so strange a thing could neuer bee done without some dialogue betwixt the Father and the Sonne hee sayth it was in this sort First the Father spake to his Childe and sayde O my sonne deare and beloued with great care and diligence haue I hetherto brought thee vp whome with a thousand desires I wished before I had thee Thinking nothing more happye a comfort for mee then if I might liue to see thee a man and leaue thee in my place the possessor of all that I haue when I goe But behould it seemeth good to him nowe that gaue thee to mee to take thee from me againe and that I should loose thee Which since it is so O my gratious Childe indure this sacrifice for I yeeld to God for my owne parte who seeketh this seruice of vs for his continuall fauoure towardes vs bothe in peace and warre Thou art borne by nature to dye a death at sometime and now thy death must not be common but of thyne owne Father
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
7 Iacobs care also not to offend his father and so procure his cursse is very worthy noting heere to the example of all children and youth which in these licentious dayes of ours make little accompt of parents displeasure My father sayth he may possibly feele me and I shall seeme to him to be a mocker and one that would deceyue hym so shall I bring a curse vpon me and not a blessing Looke at this yee children that mary against parents minds and doo many things else to their great griefe Where is this feare of your parents curse that you see in Iacob or that they should thinke of you otherwise then well Thinke you the parents curse now adayes being iust is not as strong as in those dayes deceyue not your selfe for it is true euen in these dayes as euer it was That the blessing of the Father establisheth the houses of the children and the mothers curse rotteth out the foundations c. Reade the Chapter from the beginning and you shall see more 8 Vpon me be thy curse sayth his mother my sonne only heare my voyce c. You remember when the children strout in Rebeccas womb what the Lorde tould her concerning the yonger which promise of his it is to be thought her faith respecting and assuring her selfe God would blesse Iacob as hee had sayd she spake thus fearing no curse to come to him whome God in mercy had chosen and regarded Therefore this in her may be lawfull But can no wise authorise vs either in rage and heate of vnbrideled affections or in deepe and dead securitie and vnfealingnes to vse like phrase in an euill matter as those wicked Iewes did that cryed his bloud be vpon vs and vpon our children and as many desperate or blinde Friers doe Seminaries and Iesuits Priests and practisers for the man of Rome that to incourage the people to disobey their Princes lawes and gouernments that they liue vnder bid them lay that burden vpon them they will indure that danger c. Such seducing spirits haue no promise to respect as Rebecca heere had but a fearefull fulfilling of wrath vpon them for such temeritie as the Iewes found 9 Iacob sayth he is Esau and that God hath brought so soone the venison to his hands all which was vntrue to deceiue his blinde father that could not see him The marginall note doth satisfie vs in it that although Iacob was assured of this blessing by faith yet he offended in seeking it by lyes and the more because he abuseth Gods name therevnto So see wee the imperfections of good men that they haue bin euer and often great 10 The ould man calleth for him that he might feele him and yet cannot discerne so cunningly had his mother vsed the matter We may marke in it how nothing is able to goe contrary to Gods will and determination We shall feele and not knowe we shall heare and yet be deceyued yea when euen our owne mouths shall confesse it to be Iacobs voyce yet with an outward counterfet shew of Esau his roughnesse we shall be caried away if the Lord haue so decreed it Therefore let them that are to perswade others be content if all beleeue not and let them that beleeue not in so cleere light feare least God haue decreed woe to them and hasten if yet they wil be warned from such hardnesse The sonnes of Eli are a fearefull example if they will consider it 11 Let vs consider heere who is blessed surely a sonne that feedeth his father And when doth the father blesse him surely when his hart is euen light and cheerefull in him All which teacheth vs both how children ought to seeke to win the blessing of their parents namely by well vsing them And also that then is a man most fit to powre out comfort or blessing to others when his heart is not troubled but cheerefull and smelleth euen a sweet sauour in them whome he should blesse and speake vnto for hard it is to sing one of the songs of Sion in heauynes but the woe of minde and smart of griefe within letteth greatly the sweete streame of comfort that should flowe to others 12 Mark how he sayth that the smell of his son is like a feeld that the Lord hath blessed From which gratulation all they are barred that get their possessions lands and reuenewes by vngodly meanes as by stealth bribery oppression and wrong for such are like a feeld which the Deuill hath corrupted and sowen sinne in to their certayne fall when time shall come yet may their garments happely smell a great way off by the art of man but neyther themselues nor their riches by blessing of God 13 Agayne consider well in this blessing what wealth and what riches the father wisheth to his forme and you shall see it is no pompe no port no vanitie of apparell nor such things as the world now doteth vpon but he wisheth him of the fatnesse of the earth and husbandmans frute for husbandmans paynes Which though it tye not euery man to till with his owne hands yet teacheth it that our godly fathers in those better dayes of theirs thought it a speciall honor for their children to liue by Gods blessings vpon the earth and not by other idle course and sinister practises Marke the blessing well and you shall see more 14 In that Isaac nameth nothing but earthly things be not deceyued as some haue bin to thinke that eyther himselfe rested in such things or that he wished no better to his childe for it is not so But by and vnder these earthly blessings hee comprised and chiefely prayed for all heauenly and spirituall graces promised of God and beleeued of Isaac to Abraham and his seed in Christ and by Christ This manner of speech therefore is no other then vsually the Prophets haue by things outward and subiect to sense and the weakest capacitie to vnderstand and meane things spirituall not seene but subiect to faith aboue many times our slender capacitie So Esay 11. and many other places 15 The allegorie in this place that Ambrose maketh is not amisse To wit that as Iacob the yonger is heere blessed in the name of the elder and the clothes that he hath borowed of his elder brother giue a sweete sauour in the nostrills of the Father so are we in the name of Christ our elder brother with whose garment of pure righteousnesse being clothed wee smell sweete also to our heauenly Father and are accepted This against indirect righteousnesse and for righteousnesse of imputation 16 That which he sayth in the 29. verse let people be thy seruants and nations bow downe vnto thee c. may bee a good proofe that Isaac stayed not in these earthly things which he nameth but loked at higher matters For how could he conceyue any hope of such dignitie as thâ—s sauing
place of scripture expoundeth an other Verse 4. Verse 5. Custome of sinne Comfort in innocency how great Verse 5. No prerogatiue hath anie calling to sin Reade 1. Sam. 22.15 Verse 6. Verse 5. God keepeth from sinne a heathen and will hee not vs if we seke it Reade 1. Sam. 25. verse 34. Ignorance excuseth not from sinne but from lesse or more Sinne against man is sinne against God O note Let knowledge reforme what ignorance offended in Verse 7. Verse 7. Offence aâ—ter knowledge Iob 31.9 Verse 11. Verse 12. Hebr. 13. For the sin of superiors inferiours also smart Luc. 19.9 Verse 8. To defâ—rre amendement A good thing to inferiors the admonition of superiors Verse 9. Religion is humble and Atheisme prowde Verse 9. Verse 9. Verse 9. Verse 9. Ministring occasion of sinne Note Verse 9. Adultery by ignorance a great sin Verse 11 The feare of God as a banke Verse 1. God euer performeth promise but in his time not in ours Vers 3.4 Our names remember vs to bee new men Verse 6. Children shoulde cause ioy and not distrust Verse 7. That mothers should nurse their owne children Verse 8. Customes ought not peeuishly to be carped at Tit. 1.15 1. Cor. 11.16 Verse 9. Mocking and mockers bee odious Verse 8. Dislyke soone spyeth a fault Verse 10. Mocking punished Childs fault mothers wo also Verse 11. Griefe betwixt the best cupples 1. Cor. 7. Ve. 12. c A notable glasse for parents Verse 14. As notable an example for seruants well placed Verse 15. Affliction foloweth afflict on when God will and euer greater and greater the last worst 1. Câ—â— 10. 〈…〉 Diuers effects of loue in friends Agar rayleth not as some do Verse 17. When greâ—fe is at â—till then God is at hand O sweete comfort 2. Cor. 1. Verse 17. Psal 5â— Verse 19. Verse 22. True piety purchaseth true reuerence Mark 6.20 Cost is not euer well spared Psa 111.10 Verse 1. 〈…〉 The circumstaÌ„ces that amplifie this tryall Luc. 14.26 Verse 3. A raâ—e obedience How the commandements of God seeme so harde â—r to whome Math. 11. Freends earthly affections must bee warely preuented Verse 6. A figure of Christ Verse 7. How to answer in things yet hidden Verse 9. What Abraham said when he bound Isaac Ioseph Antiq. lib. 1 cap. 13. Lamentat 3.27 Verse 12. Verse 10. Read the note vpon Genes 21. ver 17. Iâ—â— 11. Verse 11. Why can Angell stayeth Abraham Verse 12. Rom. 10.9 Math 10. Iam. 2.27 How saith dooth iustifie and how works Verse 12. The fountaine of obedience to God Verse 12. God accepteth will for worke Coloss 2. verse last Ihon. 3. Verse 13. God will prouide for his seruice if we truly purpose it Vers 13. 1. Kin. 17.4 Vers 14. Verse 1. GOD strong though wee bee weake The tale that shall bee tould vpon all Verse â— Ioh. 11 1. Thâ—â—â—â— Syrach ◠〈…〉 Verse 6. Verse 7. Pride and disdayne Verse 11. Why Abraham would buy and not take of gift Reade 2. Sam. 24. verse 24. Verse 16. Money why called currant Verse 1. God can 〈◊〉 at all times Verse 1. Gods blessâ—ng maketh rich Prou. 10. In a strange Countrey God can inrich Verse 2. Degrees of seruants and order in Abrahams house Verse 2. Putting his hand vnder his thigh what Verse 3. What men shoulde thinke of that take an oth Verse 4. Religion chieâ—ely to be respected in mariage Parents authoritie in childrens mariages Verse 5. Verse 6. Abrahams great faith Verse 7. Note well The arguments of Abrahams faith 2. Chro. 19.6 Matth. 28. Verse 8. Doubting â—indes should be fully taught Psal 27. Verse 9. Verse 10. Verse 11. Verse 12. Verse 13. The simplicitie of education in the days of the Patriarks Verse 14. A marke for to choose a wife by Verse 14. Mariage goeth not by hap Pro. 19.14 A good hart of a seruant to his mayster Vers 15. Verse 15. God disposeth times seasons Verse 16. 17 c. Fit behauiour for a mayd The manifestation of God his prouidence is wonderful Verse 22. Matth. 2. Act. 27. Attyre in women Verse 26. Thankefulnes to God Verse 31. A notable seruant The lyke is read of Popilius a Roman that he refused all intertainment of King Antiochus vntill he hard of him that he would be ruled by the Senat about which message hee was sent Discretion in doing a message Vers 49. The vnderstanding and affection of the godly when a thing is sayd to them Note Honest mirth after paines taken Vers 54. 〈…〉 Verse 57 Children ought not to be forced to mary Behauiour for mariage when an answer is required Verse 59. Verse 60. Verse 62. A good poâ—licie for parents Verse 63. O notaâ—le custome Verse 64 If God take away one comfort he giueth an other Second mariage lawfull Rom. 7.3 1. Cor. 7.8 v. 39. Ver. 2. c Verse 5.6 To make a will is wisdome Verse 8. Verse 9. To burie them is a debt of all friends Verse 10. Lying of friends together in buriall Verse 11. Verse 16. A comfort â—or all sacâ—otlesse children Verse 21 God taketh his owne time to giue children Verse 22. The onely refuge of the godly Abenezra Bona ventura de politia cap. 2. Verse 25. Why Iacob borne later Verse 28. Dâ—uersâ—â—â—â— of affectâ—on to children euen in godlye parents Rom. 5. Verse 31. How may Iacob be excused for the 〈…〉 Verse 32. How world lye men thinke of spirituall graces Godlines is gaine and not contrary 1. Tim. 4. Psal 84. Verse 33. With worldly men wee must deale thereafter Verse 33. The birth-right what it was Gen. 49.3.8 c. Hebr. 12.16.17 Verse 34. Wicked men of what remorse 2. Sam. vlt. Verse 1. The tryals of Gods children are alike 1. Pet. 5.9 Verse 2. Gods care for his euer suâ—e Verse 3. Dwel wher God placeth thee Vers 4.5 The profit to children of parents pietie Read 1. reg 11.34 Verse 7. Verse 8. Verse 9. Verse 10. Verse 11. Verse 12. It is not lawfull saith the heathen Xenophon for any that sowe not corne to praye that they may haue good corne this verye nature spake Verse 14. Verse 15. Verse 17. Verse 20. Verse 21. Verse 22. Nube solet pulsa candidus ire dies Verse 24. Read Habbak 2. v. 3. Verse â—6 Reade Act. 7.35 Verse 27. Verse 30. Verse 34. Verse 34. Verse 1. Isaac dim of sight why Verse 2. No man knoweth the day of death Verse 4. Liking of some meat more then others alowed of God 1. Tim. 4. Verse 5. Curâ—â—siâ—â—â— of womâ—â— Ve. 6. c. A partiall Mother Her subtiltie not alowed Verse 11. More see two eyes then one Verse 12. The feare of fathers curse Syrac 3.10 Verse 13. How Rebecca saith that curse be vpon me Math. 27. Seminaries Iesuites Verse 19. Iacobs lye vnlawfull Verse 20. Verse 21. Our easynes to be deceyued Verse 22. 1. Sam. 2.25 Childrens vsage if they wil be blessed A cheerefull spirit most apt to blesse others Psal 137. Verse 27.