from the wisedome of God which tooke order to lay downe the liues of the fathers in so short Arithmatique and would thereby haue his wisedome wonderfull to those which should come after which had been to small purpose if Henoch had left a booke of his preaching But the Grecians thus being answered it followeth that Henochs prophecie was against the wordes of the wicked and against the contempt of religion which wicked men shewed in not beleeuing the preaching of the flood Saint Iude in his Epistle from the circumstances of the men and manners of the People to whom Henoch preached gathered what might be the summe of Henochs preaching in this sort Behold the Lord commeth how as at the giuing of the Law With thousands of his Angels to giue iudgment against all men and to rebuke all the vngodly among them of all their wicked deeds which they haue vngodly committed and of all their cruell speakings which wicked sinners haue spoken against him Vpon which words the Grecians not knowing the course of the Hebrewes in their fained speeches say that Henoch left a booke of his preaching behind him Now compare him with Christ Henoch Was a Prophet for hee prophecied of the destruction of the World by the Flood Walked with God His dayes were as the dayes of the Sunne Was taken vp being the seuenth from Adam Christ Was a Prophet prophecied of the destruction of the world did the will of his father Is the bright Sonne of Iustice whose dayes in the Psalmes are likoned to the dayes of the Sun In the Scriptures is the seuenth that ascended To weete 1. The sonne of the Widow of Sarepta 1. King 17.22 2. The Shunamites sonne whom Eliseus brought againe to life 2. Kings 4.35 3. The Souldier buried by Elizeus corps 2. kin 13.21 4. Iairus daughter Math. 9.25 5. The Widowes sonne Luke 7.15 6. Lazarus Iohn 11.44 7. CHRIST That is 3. in the Old Testament New Testament and the Lord was the seuenth Methushelah borne when Henoch was 65. yeares old His name signifieth Long life or Speare death Methushelah died being 969. yeares old Sem being 98. the seuenth that died after Adam as his father Henoch was the seuenth that was borne after Adam He died but a few daies before the Flood to shew that hee being a iust man kept away the Flood and lacked but 31. yeares of 1000. Now it is not to be vnderstoode that he liued full 969. yeares for hee liued but a few dayes of his last yeare For if his yeares be cast you shall see he dieth in the yeare of the Flood The Flood came not in the first month because Methushelah theÌ„ liued The tenth day of the second month the Flood came Methushelah was dead before that time His dayes were the exact rule of the Flood for so long as he liued the waters could not ouerflow the earth hee beeing dead the waters might aske God whether they should now worke vengeance to the wicked No saith God Noah shall mourne him a month as the children of Israel mourned Iacobs death afterwardes this month of sorrow beeing ended then they demaund of God againe whether now the wicked should bee ouerwhelmed with waters God answered no for Noah shall haue a Sabaoth of preparation This being finished the Flood couereth the face of the earth Methushelah spoyle death or Speare death Christ Died and rose againe and reâ—iâ—ed that he might be Lord of quicke and dead Suffered death that by his death he might ouercome him that had the power of death Lamech borne when Methushela was 187. yeares old HIs name signifieth Striken or Heart-wounded Hee is called so in respect of some inward griefes that hee should beare for the afflictions of the world You haue an other Lamech of Kaines house but of contrary nature to this Lamech Lamech of Kaine was a striker Lamech of Seth striken the one a Preacher of destruction to the world the other an example of impietie to the world and being 1600. yeares after Kaine knew Kaines storie Hee had two Wiues it was not so from the beginning Some hold that he was the first that had two Wiues but doubtlesse many others had the like but God in one doth shew the manners of the rest He saith to his Wiues I will kill a man c. So that as the world began with killing so it continued in wickednesse and violence The other Lamech doth make a confession full of contrition and in naming his Sonne Comforter 600. yeares before the Flood sheweth that he was a Prophet of very liuely skill Lamech died fiue yeares before the Flood being 777. yeare old and Sem 93. His age runneth vpon seuens for what he wanted in long life hee had it in casting a sweete account If Lamech had had the age of his Fathers he might haue seene the Flood Compare him with Christ Christ is both outwardly stricken and inwardly wounded Outwardly when in the open Hall he was buffeted scourged spitted at and vpon the Crosse pierced both handes feete and sides Inwardly when he was reuiled with blasphemous speaches at his death and when in stead of Drinke to comfort him they gaue him Gall and Myrre mingled togeather but most especially when his gyltlesse soule did suffer vnconceaueable torments to redeeme our gyltie soules and bodyes from the thrall of Satan as may appeare when from his sides issued Water and Blood Noah borne when Lamech was 182. yeares old HIs name signifieth Comforter or Restorer The fayth of Lamech no doubt was cleare concerning saluation by the seede of the woman in that hee named his sonne Comforter or Restorer As if he had said though for inpiety all the world be destroyed yet I am assured that the Promise made to Adam must of necessitie be performed or else no flesh can be saued In this fayth Adam after hee had transgressed by eating of the forbidden Fruite was saued In this fayth Abel offered vp a greater Sacrifice then Kaine In this fayth Henoch walked with God and was no more seene for he was taken vp In this fayth all the Fathers obtained eternall life In this fayth Noah became a Preacher of Righteousnesse and an executor of true Iudgement and prepared the Arke to the sauing of his houshold c. Heb. 11. 10. This ten is to shew that Noah is the tenth from Adam Multiply Henoch by Noah that is the number of the Sabaoth by the full number 10. you haue the number 70. which throughout the Bible is famous and of great force for light in the Sorie In this tenth age Gods iustice ouer all flesh was extended Compare him with Carist Noah Was a preacher of righteosnesse Found grace before God Christ Was the true preacher of righteousnesse Dan. 9.24 Grew in fauour with God and man Luke 2.52 Noah was a King Prophet Sacrificer Christ was a King Prophet Sacrificer In Noahs 480. Cxx. Yeares begin Gen. 6. WHerein Noah made the Arke
striuing for darknes we become children of darknes so lose the light of eternall life as the Iewes and Romanes did whose recompence hath followed The one depriued of their earthly glorie the other aduanced to glorie to be a staine of eternall damnation In the begining was the word c. Iohn 1.1 THese words In the beginning are the first wordes in the old Testament whose first word in the Hebrew is Bara which consisteth according to the Hebrew of three letters which closely conteine in them Father Sonne and Holie Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ben which singnifieth Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba which is Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruach Hakodesh which is the Holy spirit Thus the Trinity is closely contained in the first word but in the first verse is expressed in open wordes In the beginning God made heauen and earth and the spirit of God mooued vpon the waters and God said Let there be light This is expounded Iohn 1.1 in these wordes In the beginning was the Word the Word was with God and that Word was God shewing that Word in this place is taken for the Sonne of God by whom he made the world as Iohn 1.3 By him were all things created And Heb. 1.2 God made all things by his Sonne who ruleth all things by his mightie power Wherefore Christ in the dayes of his flesh chose the trade of a Carpenter Iohn 6.42 Math. 13.55 And in Esay 43.10 It is sayd This record you must beare me your selues saith the Lord that I am God and euen he I am from the beginning I doe the worke who shall let it Thus saith the Lord the holy one our redeemer Wherein is distinctly expressed Father Sonne and Holy Ghost He was the Light and that Light was the life of man Iohn 1.4 LIfe and light is not here carnally meant but spiritually To which two thinges Aaarons Iewell of Vrim and Thummim had a full relation Vrim signifying Light of the minde Thummim Perfection of vertue which bringeth life to the soule As Iohn 1.9 Christ is the true light that lightneth euery man And hee that abideth in this light hath euerlasting life 1. Iohn 1.5 God is light and in him is no darknes at all If wee walke in light euen as he is light then haue we fellowship with him and the blood of Iesus Christ shall giue vs life and cleanse vs from our sinne We the gentiles were darknes but now are light in the Lord. Ephes 5.8 The vnderstanding of the stories of the Bible doth giue a great light to the mind of man and the practise giueth life vnto euery one that embraceth them as Deut. 8.3 and Mat. 4.4 Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God The despisers of religion continue in darknesse and light to them is death as 1. Iohn 2. 9. He that saith hee is in light and hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because the darknesse hath blinded his eies 1. Iohn 5.11 But God hath giuen vs eternall life and that life is in his Sonne who layed downe his life for his Sheepe Iohn 10.15 Wherefore while wee haue light let vs walke beleeue in the light that we may be the children of the light Iohn 12.36 The first Adam was made of the Earth earthly c. The second was made a soule giuing life c. HEre before the comparison betweene Adam and Christ we are to consider the Creation wherein we are to vnderstand the Creation of the Heauen Earth and Sea all the hoast of them which doe consist of Wightes visible and inuisible Inuisible as Angels Visible as Sunne Moone Starres Fishes Fowles Plants Hearbs Grasse Beastes and such like which God created before he created Adam by Christ for Adams sake because he purposed not to take the nature of Angels or of any other creature but of Adam and that he might be knowne in his power and louing kindnesse to Adam by his workes For he fore-purposing to make Adam both King and Father of all the Earth would not haue his wittes entangled with cares for this life but to haue his affections setled on heauenly things that he might continue holy and blamelesse before him as Mat. 6.25 Take no care what you shall eate or what you shall drinke nor yet for your body what rayment you shall put on Behold the Fowles neither sow nor reape and your heauenly Father feedeth them Are yee not much better then they How much more then shall he doe the same for you For he knoweth yee haue need of all these thinges But first seeke the Kingdome of God and his righteousnesse Math 6.33 For no mans life standeth in the aboundance of thinges which he possesseth Now followeth Adams creation HEe was made the sixt day as it is gathered in September of the dust of the earth vpon Mount Moriah which is a Mountaine adioyning to the gates of the Garden of Eden into which Garden hee was put to dresse it about sixe of the clocke in the morning as we account when men commonly goe to labour as should appeare by the Psal 104.23 where it is said Adam goeth foorth in the morning to his labour This is not particularly meant of Adam but generally of all men no doubt alluding to the time of Adams creation Hee had dominion giuen him ouer all things and witte like to an Angell to giue names to all Beastes free libertie to eate of all the Trees in the Garden The Tree of knowledge of good and ill onely excepted As if God should haue said vnto him as Moses afterwardes sayd to the Children of Israel I set heere before you life and death eate of the one and liue and eate of the other and die eternally Yet could not he be content with this glorious estate but did eate of the forbidden Fruite by the perswasion of the Woman which God framed out of Adams Ribbe and ioyned to him to be an helpe for him before they had continued in Paradice one day as it is written Psal 49.20 Adam being in honour continueth not a night but is like to the Beastes that perish which Woman was deceiued by the subtiltie of a Serpent that is of the Deuill speaking in a Serpent which Beast was fittest to possesse to the deceiuing of her because he excelled all other Beastes in the Field in witte For if an Asse had sayd so much to her as did the Serpent it is very likely shee would haue examined the cause further But hee hauing once been an Angell of light but not keeping his first originall being throwne downe from Heauen continuing his knowledge though he lost his vertue was not to seeke either for meanes matter or oportunitie enuying their estates to bring his murtherous purpose to passe for so is he called the Serpent the old Deuill or Satan who was a
concludeth the Fathers vnder the number of Two and twentie Iacob is called The beloued of the Lord before hee was borne in which he is answerable to Dauid whose name signifieth Beloued and to our Sauiour Christ of whom it was said This is my beloued Sonne in whom I am well pleased ISaacke is blinde Sem Heber and Abraham being dead onely Esau and Iacob aliue to enioy the Blessing after Isaacks death Now if we examine the sequell we shall see that if Isaacke had not been blinde hee would for his part haue brought destruction vpon the whole eart for hee would haue blessed Esau who vpon any occasion would haue sould it and besides being verie wicked in despising it would haue brought the heauy wrath of God vpon his posteritie for disobedience Therefore his blindnesse was a great blessing euen as Saint Paul speaketh Eueriething turneth to the best to the children of God Isaacke willeth Esau to goe and kill him some Venision that his soule may blesse him before he die So the Prophets vse to desire meate before they prophecie that being refreshed they may be the fuller of spirite and cheerefulnesse The Hebrewes dispute from this place whether Isaacke was growne into pouertie Some thinke hee was by reason of the famine which fell in Canaan and because the Philistines kept not couenant with him for which cause Sampson afterwards taketh occasion to plague them and that iustly Aben Ezra is of this opinion Rebecca she heareth this Commandement of Isaacke knowing that speedinesse in despatching is oftentimes a great cause of aduantage willeth Iacob to goe and fetch a Kid that therof she might make pleasant meate for Isaacke Iacob is affraid she comforteth him for she had her warrant from God that the elder should serue the younger and therefore shee boldly aduentureth Hee commeth to Isaacke who supposeth him to bee Iacob by his voyce but feeling the roughnesse of his handes and necke is perswaded that it is Esau and blesseth him When he was blessed in commeth Esau with his venison and prayeth his Father to blesse him Isaacke was now astonied to thinke of this subtiltie His spirite must needs be full of feare to thinke how hee whom he would haue blessed the Lord would not choose Isaacke therefore seeing the euent acknowledgeth the election of God in Iacob and concludeth that he shall be blessed Now heere is a question to be handled when Iacob sayth I am thy sonne Esau and Isaacke answereth It is Iacobs voyce Whether Iacob doth lie or noe This answere of Iacobs if we expound in the best sence is no lie for then it is no more but a kind of speach called Ironia So God speaketh in Gen. 3.22 Behold the man is become as one of vs to know good and euill So Christ in the Gospell commeth to his Disciples and finding them asleepe sayth Sleepe hencefoorth Wee may answere it further thus Iacob in respect of the purpose of God which chose him for the blessed might very well be called the onely Sonne Besides in regard of ciuil right now he was his eldest Sonne seeing he had bought the Birth-right of Esau Whether it were a lye or no we will leaue it to God and we can not altogeather condemne this answere seeing God approoueth it by giuing Iacob the blessing Plato sayth When men are dead we cannot aske them what they meant Therefore wee must expounde their speaches and their actions to the best meaning And further wordes are not alwayes to be taken in proper kind of speaking for Abram defendeth himselfe that Sara was his Sister to wit the Daughter of his Father but not the Daughter of his Mother Joseph sweareth By the life of Pharaoh if you take the words as they lie in proper sence he sinned greatly and was euen for his oath the worst of all Iacobs Sonnes But Salamo-Iirkie expoundeth him thus By the life of Pharaoh you are Spies that is Pharaohs life is a Wormes life which in account is no life euen so are ye no Spies in truth though you may seeme so to be So likewise Hushas answereth Absalom for when Absalom saw Hushai Dauids Counseller he asketh him Is this thy kindnesse to thy friend Why wentest thou not with thy friend meaning Dauid Hushai answereth Nay but whom the Lord and his people and all the men of Israel chose his will I bee and with him will I dwell This sentence hath a double meaning either that he meant to serue Absalom or King Dauid Therefore when things are spoken doubtfully we must marke how men may in wit expound them Abraham died Gen. 25.78 being 175. yeares old Hee was buried in Hebron Heber died Gen. 11.16.17 being 464. yeares old Hee was the longest liuer of any that was borne after the Flood Ismael died being 137. yeares old THe Prophet Esay cap. 60.7 prophecying of the calling of the Gentiles nameth the two eldest Sonnes of Ismael Nebaioth and Kedar saying The Rammes of Nebaioth shall serue thee and the Sheepe of Kedar shall be gathered vnto thee Againe he nameth two of Abraham by Ketura Sheba and Seba which two names doe also containe the Gentiles by Cham and the Gentiles of Sem by Iocktan So that vnder the names of the most worthy Gentiles which are the Gentiles by Abraham hee sheweth the calling of all the Gentiles in the World Whereby we are taught that Israels posteritie was not wholly rooted out of the fauour of God as Ameleckes was Iacob goeth to Laban Gen. 28.5 HEe goeth into the Countrie of Mesopotamia to Laban there he serueth twentie yeares This Laban was the sonne of Bethuel and brother to Rebecca and of the house of Nachor the brother of Abraham and Haran who remayned in the land of the Caldies after Abrahams departure so that Laban though of Mesopotamia yet is neere kinsman to Iacob Iacob in this Iourney goeth ouer Iordan with his Staffe and Scrippe as closely and secretly as he could that thereby Esau might not know of his departure for Esau was mighty and as it appeareth afterwardes had a band of foure hundred men Iacob going to Haran stayeth by the way all night because the Sunne was downe and layde of the Stones of the place vnder his head and slept There hee seeth the vision of the Ladder and when he awaketh he sayth Surely the Lord was in this place and I was not ware of it Then he rose and tooke vp the Stones and made a Piller and called it Bethel for he sayd this is no other but the House of Iehouah and the Gate of Heauen Hee seeth a Ladder c. THis Ladder representeth Christ the foote on the Earth his Humanitie and the toppe reaching to Heau enhis Deitie the Angels of God ascending and descending the Mediations betwixt God and vs and the Lord standing aboue vpon it the readinesse of the Father to receiue our Prayers This is expounded Iohn 1.51 Yee shall see the Heauens open and the Angels of God
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 Imprinted at London by W. White dwelling in Cow-lane 1614. THE PRINTER To the Reader THis short Treatise Christian Reader of The storie of the Fathers from Adam to Ioseph comming to my hands and beeing well approoued of by many godly and discreetly zealous men for the worthinesse of the subiect I was at the earnest request of sundry my especiall good Friendes drawne to commit it as thou seest to the Presse for the benefite of many Of the Author hereof I finde no mention yet likely it is to haue been penned by an Attendaunt on that learned Diuine M. H. B. as a collection from his Notes or Readings Perused it hath been before the authorizing thereof for the print by a Diuine of mature iudgement who corrected such thinges as he found faultie therein Read it without preiudice or partialitie and I doubt not but the profite which thou shalt reape thereby for the increase of thy knowledge in holy Scripture will preserue thee from all repenting of thy paines W. W. 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 Joseph very necessarie to be read and practised for easie vnderstanding of the Scriptures in a short time Jehouah our God Jehouah is one Deut. 6.4 IEHOVAH is a name of great force to driue vs to the due reuerence of Gods eternall Maiestie for it conteyneth the Wisedome Power and Eternitie of God His Wisedome In giuing a Name vnto himselfe answerable to the glorie of his Maiestie This Name was had in such reuerence among the Iewes that they trembled to name or read it but vsed the name Adonai Lord. After their cōming frō Babel they neuer vsed the name Jehouah but a name of twelue letters conteining Father Sonne and Holy spirit Jehouah hath in it the fiue Vowels which are the sinnewes of all Tongues And as without them no tongue can be expressed so without the true knowledge of Iehouah no flesh can be saued It signifieth Prayse mee the eternall God It conteineth in it Father Sonne and holy Ghost His Power In that from Iehouah all creatures haue their breathing and their being which also in Iehouah is closely expressed For as it consisteth of fiue vowels so hath it two hh which Sholers call Aspirations or Breathings which two Aspirations make vp the number of 7. which is the number of the Sabboth S. Paul closely alluding to the name of Iehouah sayth that from him we haue our breathing and our beeing and in Esay 57.16 the Lord sayth The blasting goeth foorth from me and is included in the body I made the breath So often therefore as we breath we are to remember the Power and Maiestie of Iehouah His Eternitie Is closely expressed in these three Letters י ו τ Whose terminations are Jod vavv be is a signe of the Futertense Presentense Preterperfectense This is made plaine in Apoc. 1.4 Who was is wil be to come Our God Herein is expressed the Humanitie of Christ for it is neither added to the Father the first person in Trinitie nor to the holy Ghost the third person but to the Sonne the second person who was to become ours by taking our nature vpon him Some hold it not to be meant of the Humanitie of Christ but for a word of separation of the God of the Iewes from the Gods of the Gentiles To remooue such absurditie the holy Ghost in Mark 12.29 when there was no difference betweene the Iew and the Gentile repeateth the very words of Moses Deut. 6.4 The Lord our God The Lord is one Thrise naming God as commaunding vs thereby to vnderstand Father Sonne and Holy spirit For this is alwayes to be obserued Whatsoeuer God speeketh of himselfe is to be taken in the heauenliest vnderstanding that can be made of it Iehouah our God Iehouah is one There be three in Heauen The Father the Worde and the Holy Spirit And these three are one 1. Iohn 5.7 The Trinitie is heere described to be one vnited Godhead distinguishable in persons but vndeuidable in coeternitie one in three and three in one GOD who Created Redeemed and Sanctified all One onely wise God who was shewed in the Flesh was iustified in the Spirit was seene among Angels was preached to the Gentiles was beleeued on in the World receiued vp into Glorie 1. Timo. 3.16 Which to know is the first and chiefest poynt of all saluation as Iohn 17.3 This is eternall life to know the Father and him whom he hath sent Iesus Christ Which must be obteined by the true vnderstanding of the Bible as Iohn 5.39 Search the Scriptures and in them ye shall find eternall life Some will say it is enough to know Christ crucified Pilate Herod and Iudas the traytor knew that yet went to eternall destruction Wherefore saluation consisteth not in outward knowledge but in renewing the spirit of our vnderstanding which standeth first in the knowledge and feare of God then in the knowing of our selues which are the first two steps to saluation For true Knowledge is the mother of Godlinesse and as the Eye is the light of the Body so is Vnderstanding the light of the Minde This a man hauing truly learned he is to meditate of the graces of Christ offered vnto vs by his Word God hath chosen vs in Christ before the foundation of the World c. Ephes 1.4 HErein we are to consider the louing kindnesse of God to exceed our desertes in louing vs to saluation before we were The Papistes hold merites of saluation which cannot any way hold seeing God of his vnspeakable grace hath elected vs vnto saluation before we knew him This mysterie of Gods Election is not fully receiued of all because men take not words of Scripture in their proper sense as they are layde downe Election is the eternall counsell of God for the sauing and reiecting of some before the beginning of the world The Heathen neuer receiued comfort by this for being told before of thinges afterward to come to passe they could not know the reason but thought that the actions of men were gouerned by the motions of Starres and the course of Nature and not by the decree or fore-purpose of God who worketh euery thing according to the counsell of his owne will not according to our reason Then some will say if God decreeth euery thing why punisheth he any thing It is answered that punishment commeth from God by the iust desert of the rancor of mans minde Election of his free grace which he bestoweth vpon whō he will as he saith Rom. 9.15 I will haue mercie on whom I will haue mercie Therefore the first thing we ought to know is our
God willing to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath appointed for destruction What art thou that disputest with God Esay 45.7 It is I that created the light and the darknes I make peace and trouble euen I the Lord doe all these thinges Woe be vnto him that striueth with his Maker the Pot-soerd with the Potter Sayth the Clay to the Potter What makest thou or thy worke serueth for nothing Woe be vnto him that sayth vnto his Father Why begattest thou and to his Mother Why barest thou Thus sayth the Lord euen the holy one and maker of Israel That their Sinne is the cause of their Condemnation and God not the author of it Prouerbs 29.6 The Sinne of the wicked is their owne snare Esay 50.1 For your Offences are you sold and because of your Transgression is your Mother forsaken Esay 59.2 Their Misdeedes haue separated them from their God and their Sinnes haue hid his face from them that he heareth them not They hope in vaine thinges imagining deceit and bringing foorth euill they breed Cockatrises egges and weaue the Spiders webbe who so eateth of their egges dieth but if one tread vpon them there commeth vp a Serpent Their deedes are the deedes of wickednes and the worke of robberie is in their handes Their feete runne to euill they make haste to shed innocent blood All their counsels are wicked harme and destruction are in their wayes but the way of peace they haue not knowen In their goinges there is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace And this is the cause They looke for light and loe it is darknesse They grope like the blind vpon the wall euen as one that hath no eyes They roare like Beares and mourne like Doues looking for health but it is farre from them for their Offences are many and their Sinnes testifie against the Lord. They will not confesse and acknowledge their Sinnes but doe amisse transgresse and dissemble against the Lord and fall away from their God vsing presumptuous and traiterous imaginations in their hearts casting away equitie truth and righteousnesse but the Lord holdeth him selfe by his owne power and he susteineth him by his owne righteousnesse He putteth on wrath in stead of cloathing and taketh Ielousie about him for a cloake Like as when aman goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries But vnto Sion hee is a redeemer and of Iacob which turne from their wickednesse he is a sauiour and hee will giue them an euerlasting name that shall not perish Esay 57.15 Thus sayth the high and excellent euen hee that dwelleth in eternitie whose name is the Holy one I dwell high aboue and in the Sanctuarie and with him also that is of a contrite humble Spirit doe I pitch my habitation Psal 104.35 As for sinners they shall be consumed out of the earth and the vngodly shall come to an end Psal 59.12 For the sinne of their mouth and for the wordes of their lippes they shall be taken in their pride And why Their preaching is of cursing and lyes Psal 62.4 Their deuise is onely how to put him out whom God hath exalted their delight is in lyes they giue good wordes with their mouth but curse with their heart Psalm 69.26 For they persecute him whom the Lord hath smitten and they talke how they may vexe him whom hee hath wounded 2. Thes 2.11 Therefore shall the Lord send them strong delusions that all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes and obeyed not the Gospell of our Lord Iesus With euerlasting damnation shall they be punished from the presence of the Lord and from the presence of his power Psal 51.4 That he may be iustified in his sayinges and cleare when he iudgeth That in the fulnesse of time all should be brought vnder one head Ephes 1.10 FVlnesse of time is here taken for the time of Christs death whose death should accomplish the ceremony and oblation and breake downe the wall betweene the Iewe and the Gentile When men should looke no longer for saluation onely from Ierusalem but should praise God euerie where their hearts being assured that they were members of Christ the head The Heathen not taking notice of this could neuer come to saluation The blind Iewes not marking this ioyned with Chittem in the second degree which are the Romanes to crucifie Christ the King the most holy because hee testified of himselfe that he was that Day Starre which was to appeare That Scepter that should dash all the sons of Seth The Ladder by whom the Angels of God ascended and descended Shiloh Emmanuel the Lyon of the tribe of Iuda The Roote of Iessay The stone which the builders refused The true Manna That Spirituall Rocke that would giue wathers of Life The True Bread that came downe from heauen Hee vnto whom the crowne and Diademe did belong Michael who thought it no robbery to be equal with God The Stone that should punne Nebuchadnetzars Image to duste Palmonie the secrete Numberer Hee who wayeth numbreth and deuideth the Great Sheepheard of his sheepe The True Vine from whose sides doth proceede wine of euerlasting life Hee that came to do the will of his Father Iohn 4.10 Hee that met with the woman of Samaria at Iacobs well to whom he promised euerlasting water The Stumling blocke to the Iewes The Light to the Gentiles The Eye to the blind and an Helpe to the lame For that is his name God is my strength my righteousnes c. Wherfore he hath made them Vagabonds ouer the whole earth and hath brought that Abhomination of desolation vpon them whereby their Citie and Sanctuarie is destroyed And why because they would not know the Fulnesse of time the day of saluation The Crane the Swallow and the Turtle Doue doe know their time but my people will not know the time of my comming saith the Lord. Also our Sauiour Christ saith Woe be vnto you Scribes and Pharises Hipocrites you can discerne the wind the weather but you know not the time of the comming of the sonne of man which they might haue knowen from Dan. 9.24 where the Angel Gabriel saith 70 Seauens or 490. yeeres are determined for the death of Christ the King the most holy to finish sinne to reconcile iniquitie to bring in Iustice to seale the vision prophet and to annoint the Most Holy By which we are constrained highly to esteeme of the knowledge of the times for they are of as great force to the vnderstanding of the Bible as the starres are in the heauens for giuing of light No part of the Bible but consisteth of time place or person If of time as one third part then the knowledge thereof is to be imbraced and in no respect to be despised as lightly regarding the vse thereof least
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
his will what we ought to doe to please him and then induceth vs thereunto not onely by hope of eternall life but promiseth vs in this life long and happy dayes as in the eternall Law is expressed Loue God aboue all and thy neighbour as thy selfe that thy dayes may be long in the land which the Lord thy God giueth thee c. Henoch therefore being assured of the infinite mercies of God towards him and his seed by fayth still beholding as in a glasse the Redemption by the Sonne of God the summe of all saluation nameth his sonne Methushelah Long life or Speare-death For euen as the poynt of a Speare keepeth off that which would otherwise destroy euen so Methushelah kept away the Flood a long time from drowning the World But because men should not thinke that any liueth without calamities least outward happines should make men to forget God Methushelah hauing heard his fathers and himselfe also being a Prophet preach of the destruction of the World by the Flood calleth his sonne Lamech that is Stroken or Heart-wounded which is to be vnderstood that in respect that he being neere those times of dangers many of his posteritie were like to be drowned not onely in the flood but eternally tormented for ioyning with the wicked mockers which despised the preaching of the Fathers But although God throweth mens consciences downe for a while with griefe of other mens iust punishment yet he rayseth them vp againe giuing them hope of his assured Promises and a sweete comfort of eternall life Lamech being thus strengthened with the fayth of his Fathers ayming still to the sentence of Saluation pronounced in Paradise calleth his sonne Noah Restorer or Comforter saying This Sonne shall comfort vs concerning the sorrow of our hands and concerning the earth which the Lord hath cursed Wherein he sheweth that he both looked backward to the Creation formard to the Redemption by Christ The Seed of the Woman that should bruse the head of the Serpent Thus much for the vse of the names of the ten Fathers before the Food in generll Now followeth the liues and deaths of the Fathers in particular and first of Adam There is a great doubt made of the time of the yeare of Adams Creation and of the day of his fall and is refused as a thing vnprofitable to be knowne and Vnpossible to be prooued First for the time of his Creation IT is certaine hee was created in September at the time that Fruits be ripe which is at the fall of the Leafe And that was the fittest time seeing in the course of Nature there was no fitter time to expresse the nature of Adams fall And as the fall of Adam was answerable to the fall of the Leafe because by his fall death was brought vpon all So the death of Christ beeing contrary to Adams fall because it brought life to all the fittest time to resemble this life in the course of Nature was the Spring Therefore Christ dyed at the Spring to deliuer vs out of the spirituall Prison when as all thinges shew them-selues to be deliuered out of this earthly Iayle Now for the day of Adams fall IT was on Fryday the sixt day the day of Adams creation at the time of eating For we doe not read that euer Adam did eate before he did eate of the forbidden fruite Therefore when by the storie the time of eating cannot be seperated in time reason sheweth vs to ioyne them in time For Satan was a murderer from the beginning and wee must bring it from the beginning as neare as can be not crossing any Scripture The searching of this matter is not of small importance For from the true vnderstanding of the Creation we see the clearenes of the Redemption and not marking the Creation aright is the cause of much folly and they that misse of the lawes of Creation are sure to misse of the lawes of Redemption and Moses making mention of many Times hee would not haue omitted the time of the Fall except it had been done presently after the Creation therefore Adams fall must needs be layd as neere the beginning as may be not crossing the Storie The bare Narration sheweth that no famous action went betweene the Commandement and the Fall And the shortnesse of the time doth shew the force of the Aduersarie Besides it is a great sinne to say that any man except Christ could fulfill perfectly any one poynt of the Law for thereby we darken the glory of Christ and prooue him not to haue performed the whole Law If Adam had continued vntill the Sabaoth in his innocencie no doubt he would haue kept a perfect Sabaoth And if he had kept a perfect Sabaoth he had performed some part of the Law and thereby been partaker with Christ in the worke of our Redemption Againe if Adam had continued in the image of God which is in righteousnesse and true holinesse vntill the Sabaoth he would haue performed the ordinances of the Sabaoth which was to eate of the Tree of life for God after his fall setteth Cherubins to keepe the way of the Tree of life least Adam eating should liue for euer Whereby it appeareth that if he had eaten thereof before he had not fallen Therefore it cannot be that Adam continued perfect vnto the Sabaoth And further it is written Psal 49.20 Adam beeing in honour continueth not one night but is like to the Beastes that perish Cedrenus a Greeke writer sayth That Adam fell the sixt day of the first weeke Saint Augustine sayth The Woman straight way after her creation before she accompanied with Adam became into the transgression otherwise Kaine had been conceaued without sinne Theophilact vpon Matthew sayth That as Man was formed the sixt day and did eate of the Tree the sixt houre so Christ reforming Man and healing the fall was fastned to the Tree the sixt day and the sixt houre And in the storie of the Creation in Genesis presently after the fall Moses speaketh of the Redemption And without we compare the Creation with the Redemption we misse of all For Adam to be compared with Christ is the summe of all And wherefore should all the actions of the Redemption be accomplished in such rarenesse except to be answerable both to the fall and to the time of the fall Wherefore it is needfull we should know our thraldome if we will receiue comfort by the Redeemer thus First Christ the Restorer was borne of a Virgin Why Because by a Virgin destruction came to the world Chrysostome compareth Eue and Marie togeather thus Eue being a Virgin hearing the wordes of the Serpent and beleeuing them brought foorth Death The Virgin Marie hearing the wordes of the Angel Gabriel and beleeuing them brought foorth Life Againe why should Christ die on the sixt day rather then on the fifth or fourth And why was there darkenesse vntill the coole of the day rather then till the Sunne setting But to make the
vpon his head seeing he persecuted Isaacke Arphaxad died being 438. yeares old Gen. 11.12.13 Isaacke borne Gen. 21.5 when Abraham is 100. yeares old and Sara 90. yeares old according to Gen. 17.17 HIs name signifieth Laughter When Isaacke is promised Sara laughed so did Abraham so did Ismael laugh at Isaacke These three laughters in Hebrew are expressed by one word but there is great difference Sara Laughed as at a thing vnlooked for for she sayd I am now nintie yeares old and my Lord an hundred shall I now giue my selfe vnto lust seeing it ceaseth to bee with mee as with other Women And the Lord sayd Is any thing vnpossible with God Abraham laughed as reioycing thereat for it is sayd Abraham beleeued in God and it was reckoned to him for righteousnesse Jsmael laughed as flouting at Isaacke as though hee were such a goodly fellow in whom the Promise should be established You haue this Storie renewed againe in the New Testament For the Angell Gabriel sayth vnto Marie For with God nothing is impossible Elizabeth commeth to salute Marie and she sayth Blessed is she that beleeueth for those thinges shal be performed which are told thee from the Lord. It is sayd of Abraham that hee laughed when the Angell promised he should haue a Sonne thereby signifying his reioycing Isaacks life was answerable to this ioy for he had no affliction in Canaan onely he was driuen to goe to Abimelech King of the Philistines and dwelt in Gerar where he was somewhat iniured Abraham praying for Ismael that God would blesse him he sayth I will make of him a mightie Nation but in Isaacke shall thy seed be called It is written that Abraham had two Sonnes one by a Seruant and one by a Free woman But he which was of the Seruant was after the Flesh and he which was of the Free woman was by Promise which thinges are spoken by an allegorie For these Mothers are the two Testaments the one which is Hagar of Mount Sinay for Hagar or Mount Sinay is a Mountaine in Arabia which gendreth vnto bondage and it answereth to Ierusalem which now is and she is in bondage with her Children But Ierusalem which is aboue is free which is the Mother of vs all for we are after the maner of Isaacke children of the Promise But as then hee which was borne after the flesh persecuted him that was borne after the spirit euen so is it now But what saith the Scripture Put out the Seruant her Sonne for the Sonne of the Seruant shall not be heire with the Sonne of the Free woman Then we are not Children of the Seruant but of the Free woman Gal. 4.21 2113. Ismael and Hagar are expelled Abrahams house Gen. 21.10 It was sayd vnto Abraham that his Seed should be afflicted in a Land that is not theirs 400. yeares and should serue them and they should intreat them euill Now if we reckon the time of the abode of the Children of Israel in Egipt wee shall finde it but 215. yeares for Iacob goeth into Egipt 185. yeares after the Promise of the 400. yeares So that they were not in Egipt full 400. yeares but they were afflicted first and last 400. yeares For Ismael the Egiptian flouteth Isaacke and beginneth the 400. yeare And Pharaoh the Egiptian in the end of 400. yeares afflicteth the Seed of Isaacke And as the Seed of Sem were afflicted by Cam 400. yeares so afterwardes about that time were they also afflicted by Iaphets seede ruling in Egipt It may be obiected How is Ismael an Egiptian seeing hee is of Abraham Hee is by the Mothers side an Egiptian for Hagar was of that Countrie and by this exposition it falleth out to be true We haue for to warrant this the like in the Storie of the Kinges where one beeing an Egiptian is called of the Kinges seede because one of his Auncestors marryed with a wife of Iuda This Storie is mentioned in 1. Chro. 2 34. it is thus sayd Shesan had no Sonnes but Daughters and Shesan had a seruant an Egiptian named Iarchthang Shesan gaue him his Daughter to wife In 2. King 25.22 after that the King of Babel had ouerthrowne Ierusalem he left people in the land of Iuda to till the ground and to exercise manuall trades which were made tributaries and he set Gedoliah ruler ouer them Then came Ismael the sonne of Nethaniah to Gedoliah to Mizpah and Gedoliah sware vnto them that they should not feare to serue the King for by that meanes it should be well with them they should dwel with them in the Land But in the seuenth moneth Ismael the sonne of Nethaniah the sonne of Elishama of the Kinges seede came and slew Gedoliah and he died Heere Ismael which was by his Fathers side Iarchthange an Egiptian is called of the Kinges seede sixteene ages after because his auncestor Iarchthange married one of Iuda And surely it is likely by this that the Kings seede was wonderfully decayed when as one by an Egiptian his great Grandfather hauing onely married in Iuda should be called of the blood Royall And without question Shesan was very wicked in despising the glorie of the Tribe of Juda which he openly shewed when he married his Daughter to an Egiptian His name in Hebrew answereth to Ismaels manners afterwards for the Hebrewes affirme that Iarchthange is so harsh and lothsome to be pronounced as no word of like tediousnesse in all the Hebrew tongue So likwise Ismaels manners are as detestable as the earth can afford Thus you see how Ismael Abrahams sonne may rightly be called an Egiptian Sara reasoneth with Abraham concerning the sending away of Hager and Ismael she might haue great cause to be grieued at the flouting of Ismael for we may imagine her to haue vsed such like speaches as these I haue been content to haue gone with you from Vr of the Chaldeans from my Fathers house and mine owne kindred Besides the tediousnesse of the trauell I haue susteined great vexation and disquietnesse by the feare which I might haue when you went to fight with the foure Kinges For my behauiour towardes you it hath alwayes been pleasing My selfe being barren I gaue you my Mayde that yet by her I might haue children for this euen Hagar despiseth mee It had been better forme to let Eliazar of Damascus haue enioyed the Blessing Now God hath sent me a Sonne see how he is flouted Surely if you doe mee right and that which appertaineth to iustice you must driue out this Bondwoman and her Sonne for this Sonne of the Bondwoman shall not be heire with my Sonne Isaacke This dealing of Sara God approoueth and willeth Abraham to heare her voyce though it seeme grieuous to him Heere we may see by the mocking of Ismael that the wicked euer persecuteth the godly Asa maketh a Law that whosoeuer will not seeke the Lord God of Israel shall be slaine The wicked make as seueere Lawes But heere
ascending and descending vpon the Sonne of man In this vision of the Ladder we see the whole Mediation of Christ is shewed to Jacob And if we duely consider it there could not be a fitter Similitude in the whole course of Nature to represent the Mediation then the Ladder for euen as in a Ladder if two or three Steppes be broken the Ladder is to no vse seeing we can neither ascend nor goe downe by it euen so the whole Mediation is so vnited knit togeather that by despising any one part wee bereaue our selues of the benefite of the whole After that Iacob was come to Haran hee serued Seauen yeares for Rachel Laban giueth him Leah and deceiueth him and vseth this excuse That it was not the vse of the Countrie that the younger should be serued before the elder Leah is sayd to be Contrite Heere we may see what it is to enioy the truth of Gods Religion and to worship him truely Leah committeth a great sinne and though God make her fruitfull yet this euent excuseth not the fault before committed Shee knew very well that she could not enioy saluation by staying with her Father and we are to make the best collection of the actions of the best Women and therefore no doubt the zeale that she had to know God made her to venture so farre No doubt this was a great sinne and yet a farre greater to haue been marryed to an vnfaythfull Husband for thereby there was no hope left for saluation And wee see that Christ chooseth to come of Leah by Iuda rather then of Rachel God himselfe onely knoweth how farre he will pardon so great offences Then hee serueth Seauen yeares for Rachel Leah is fruitfull shee hath Reuben and saith The Lord hath Looked on my tribulation Then she conceiued and bare Simeon and saith Because the Lord Heard that I was hated therefore he hath giuen me this Sonne Shee conceiued againe and bare Leui and sayth Now my Husband will be Ioyned vnto mee therefore she named him Leui Ioyned Then she bare Iuda and sayd Now will I Prayse the Lord. The Heathen by the light of Nature will confesse that the Lord looketh on their tribulation and helpeth them that he heareth their hatred and reuengeth it But they cannot for all these benefites prayse the Lord Therefore she as a Prophet knowing that Christ should come of Iuda Pray seth God for so glorious a blessing Then shee left bearing for a time Rachel giueth Bilha to Jacob she beareth Dan Iudgement and sayth God hath giuen Sentence on my side Afterwardes Nepthali Wraftling Leah doth the like and giueth Iacob Zilpha who beareth Gad a Companie and Asher Happy Leah after beareth Isachar Wages or Reward then Zebulon God hath giuen me a goodly Dowrie and last Dina a Daughter Iudgement So God shewed iudgements to the Sichemites for rauishing of her Fourteene yeares after Ioseph Encrease is borne A rare man and we commonly see that rare men haue great expectation before their birth After this Iacob like a good Philosopher enricheth himselfe by vsing Roddes of diuers colours Ioseph in Egipt vseth a kind of pollicie to take away the Landes from the people and to bring them to the King These actions at the first might seeme vnlawfull because the cause is hid from vs though afterwardes the purpose of God appearing they are approoued Iuda borne his father Iacob being 87. yeares old HEe was the fourth Sonne of Iacob his mother nameth him Prayse God Whereby it appeareth that she looked for Redemption by Christ respecting the Promise concerning the Seed of the Woman to be accomplished in him It could not so haue appeared by naming Ruben Simeon or Leui for a wise Philosopher might haue giuen those names But Iuda contayning a name of heauenly comfort sheweth a spirit gouerned by the holy Ghost Iacob goeth from Laban Gen. 31.17 WHere he had bin twentie yeares two seuens a sixe in which number is contained the Creation and the Sabaoth And as any one may gather closely expressed seuen yeares plentie and seuen yeares dearth As he returned from Laban he feared his brother Esau But the Angell of God met him to comfort him therefore he calleth the name of the place Mahanaim that is Gods Hoste This Campe of Angels is repeated in the Song of Songes and applyed to Christ as the companie of an Armie So Dauid likewise affirmeth that the Angels of God doe pitch their Tentes about them that feare him When Absolom is destroyed Dauid and his Campe were at Mahanaim the place where the Angel mette Iacob Wherein we are to learne that God so disposeth the actions of his elect that hee regardeth their goinges out and their commings in and marketh all their Paths that whether they be at home with their Father or abroad among Strangers they are shadowed vnder the defence of the most High whose dwelling is in eternitie After this he wrastleth with the Sonne of God that is in likenesse of the same nature which he afterward tooke vpon him vntill the breake of the day and would not let him goe till he had blessed him Therefore hee called him Israel a Conquerour This is expounded in Oseas By his strength he had power with God To shew that as he had power with God so he should preuaile with men Then hee erected an Altar there and called it Penuel for sayth hee I haue seene Ged face to face This storie of Iacob is repeated in Iohn 1.47 where Christ sayth to Nathaniel Behold a true Israelite in whom there is no guile Nathaniel is called the true Israelite in that hee acknowledged Christ to be the Sonne of God which hee might know by casting Daniels Seauens Afterwardes hee is reconciled to his brother Esau and beyond Iordan hee dwelt neere Sichem where Dina is deflowred Er Onan Selah borne Er Onan were married to Thamar committed grieuous sins before God and therfore he destroyeth them Ioseph is sode into Egipt when he is 17. yeares old so long was he nourished at home of Iacob IOseph Dreameth that the Sunne Moone and eleuen Starres worshiped him Gen. 37.9 meaning his Father Mother and his eleuen Brethren of whom in the creation the twelue Signes in the Zodiacke had a full reference shewing thereby that God in his Counsell at the Creation had a great regard to the number of the Sonnes of Iacob which were to be borne more then two thousand yeares after He hath the like regard at the confusion of Tongues in setling Canaan and his eleuen Sonnes in a soyle which Iacobs sonnes should afterwards possesse For declaring this Dreame the poyson of the Serpent possessing his Brethrens heartes they were mooued with enuie and sold Joseph into Egipt Iuda caused him to be sold to saue his life but Iudas Iscariot that is which falleth away for reward sold Christ to loose his life Math. 26.15 Iacob deceiued his father Isaacke with a Kidd Gen. 37.31 When Ioseph is