Of the Head Cornerstone

for it they do not match with those that by their own carelessness on that behalf, do before hand give sufficient proof, that they would but little regard it in their children also. The doubt that hence may arise, is, whether we may think that God bestowed more beauty on the daughters of those men that were of the looser sort: than on the daughters of those that feared God. Concerning which, we need not to think that God bestowed those ornaments of nature, as comeliness and beauty, more on the one sort than on the other; but that he bestowed those indifferently, and alike on all: but that the looser sort took to themselves more liberty to trim up themselves, to the eye of flesh and blood, in apparel, hair, jewels and such like (as the manner of the world ever is) than the godlier sort did; and that so, and none otherwise, they were more viewly, and pleased the eye of flesh and blood, more than the others, that more carefully kept within the bounds of better sobriety. That which is not set down so plain, but that there is (even with the learned) some question of it, is concerning those that most of out Translations term the Giants. But whereas the word doth also signify such as revolt, go back, or fall away; it seemeth to me, that such as so took it, have the circumstances of the Text more to favor that sense of the word in this place, than those that take it in the other: because that by those intemperate and unadvised matches that the better sort (for beauties sake) made with the looser, much better occasion was given to speak of Apostates, or such as abandoned all godliness then, than of men outgrown in stature; and so much the rather, for that in the Text it seemeth to be reported chiefly of those, that were of greatest account among the rest. For the greater that any do grow up among others here in this world, the more do they in such matters forget themselves, and him too that maketh them great, if the grace of God be not the greater with them. In the description of the corruption it self we are to note, first how great it was said to be: then, how the Lord was moved at it. In the greatness of it, it shall be good to note, not only how far they were fallen then: but also, what light is thereby given unto all, howe to find what we also are by nature. How far they were fallen then, is plainly set down, when it is said, That all the imaginations of their heart were only evil continually. The light that thereby we have given us, to find what we also are by nature, even all generally, is, that thereby we are convinced to be starck naught: and that we have at all no goodness in us. For if all the thoughts of our hearts be only evil, then, not only, no one of our thoughts is excepted; but also there is no good concurring with it: and if it be so ever likewise, then can there be no time picked out, when we are not so far steyned. How the lord was grieved with that foul universal corruption of all, is set down unto us, both in [ C] one special speech that himself did utter thereof; and in some other things that Moses did report of him concerning the same. That one special speech that God himself uttered thereof, was, that his Spirit was driven to contend with them about the same: which needs must argue, that the corruption was very great, when as to utter the indignity of it, we are given to understand, that the most patient Spirit of God, was driven to contend with them about it. Those other things that Moses reporteth of him concerning the same, are two: one, that he repented and was grieved, that he had made Man: the other, that withal he uttered himself to have taken this purpose, that now therefore he would destroy both man himself, and all things else besides that were made to his use on the face of the earth. Both which being never so little considered, do plainly imply, that the corruption was marvelous great, that could breed (as it were,) such a grief in him, and procure from his so unspeakable goodness, so heavy a judgment. In that judgment it self that it pleased God to bring upon them for the same, we are to consider, first how it pleased him to provide for those whom he would spare: then, how he brought that fearful destruction on all the rest. In his preserving of those that he meant to spare, we are first to consider of the Story it self: then what we may gather out of the same. In the Story it self we have delivered unto us, who they were whom it pleased God to save: and howe it pleased him to save them. As touching the former of these two, they were but Noah and his family (nor, by likely-hood, all those neither) no moe but himself and his wife, his three Sons, and their Wives also; eight persons in all: and a certain number of the creatures of the earth withal, where with to begin the world again. How it pleased him to save them, we have set down in two principal points: one, what occasion he took thereunto; the other, by what means he would do it. The occasion that he took thereunto, was his own favor towards him: and the integrity of Noah himself. As touching the former, it is said, that Noah found grace or favor in the eyes of the Lord: out of which chiefly needs must it come, that he was so well preserved. As touching the latter, both it is said that he was just, and without intermission walked with God: and that same integrity of his is afterward given in as an occasion (or some part of it) whereupon it pleased him to deal so graciously with him. In the means whereby he would save them, we are to consider both howe God afforded the same unto them: and how those that should be saved thereby, took unto them the benefit of it. How God afforded the same unto them, appeareth in this, both that he willed him to provide or build a Vessel that might brook the waters, and otherwise be meet to such a purpose: and taught him also how to make it. Those that should be [ D] saved thereby, did all take unto themselves the benefit of it; but diversely: Noah, both by making of it as God appointed, and by entering thereinto when he had made it; all the others (both the people themselves for ought that we know, and the other creatures) but only by entering thereinto when the time was come that required the same. That which we may gather out of this story of their preservation, doth most of it arise unto us out of that gracious dealing of GOD: but some part also, out of Noah's behavior therein. Those things that we are to gather out of that his gracious dealing, do some of them arise out of it self, without any other consideration: but one there is that ariseth out of another consideration joined withal. Those that arise but out of it self, without any other consideration, are two: one, that before he would cast forth his wrath on those that he would destroy, he did first provide for the safety of those whom it pleased him to save: a comfortable example to those that in any imminent danger, for some special corruption or sin, do truly repent and seek unto God; that how-soever God will indeed pour forth his wrath on those sinners, even to the full, yet will he ever remember those that are his, and never fail first to provide such safety for them that no part of that wrath shall any way touch them; the other, that he gave that gift unto those that he would save (not only to Noah himself, but also to those that were with him, and to the other creatures besides) all to draw unto that refuge that was provided, and to enter in unto it: a good pattern likewise of that gracious working of his, in all those whom he hath ordained to eternal life, or to any other special blessing here, to take hold of the means that are offered, and to enter into the fruition thereof; which many others, other-wise as wise as they and wiser too, do much neglect, even to the astonishment ofttimes of so many as behold the same. That one which ariseth out of another consideration withal, is much like unto that which we noted before in Enock. For as he being the first that by undoubted certainty had commendation of special godliness in this Text given him, had also the first honor of a special reward thereupon bestowed upon him: even so this Noah being the next, he also is vouch safed the next honor of that kind, and that same in very great measure; that therein he should sustain the person of the Savior that was to come, and that in him the race of Mankind should yet endure and grow again to a blessed increase. That which ariseth out of Noah's behavior therein, is, that out of that notable faith that was in him, he employed himself to provide the mean that God appointed, never leaving till he had made that Vessel that was prescribed: which no doubt he could never do, but with some special assaults with himself, which his own weakness would minister unto him; and many discouragings, mockings, and tauntings of the profaner sort of his time, as professing himself to be more wise and to see further then all the rest, and so buisily providing, that on dry land he were not drowned. As also in these days of ours, if any so fear the [ E] threatenings of the word of God (which indeed are sure in their time to be performed) that to avoid the danger thereof, they now begin while they have time, to make innovation of their former ways, and to leave the trodden path wherein they were wont to walk before: as they could not do it but with great conflicts even in themselves, so were they sure to have much discouragement by others also; as fearing much more then they need to do, having so merciful a God as we have, and over carefully providing for help, where is (in the judgment of all the rest) no danger at all.

5 How he brought that fearful destruction on all the rest, that we may the better not only perceive, but also apply to our own use, it shall be good for us (in this [ A] also) first to consider of the story it self: then, what we are to gather out of the same. In the story it self, it shall be good to consider, not only of such things as are plainly set down, but of some others also that we may account to be employed therein. Those that are plainly set down, are two: one, that showeth what was done; the other, the time thereunto appertaining. That which was done, was, that God so vnlosed the fountains of the earth, and so opened the windows or water-falls of the heavens, and so brought in such abundance of water upon the earth, that thereby he destroyed both man and beast, worm and fowl, whatsoever breathed on the face of the earth (saving only those that were in the Ark) and so mightily increased the waters thereof, that they were fifteen cubits higher then the highest hi • s that they had. The time when this Flood was brought in upon them, was, when Noah was 600. years old, when the world had now stood 1656 years: and it continued one whole year and ten days, from the time that Noah went into the Ark for his defense against the same, and then came forth out of it again, when the earth was dried, and meet for the use of those that should inhabit the same. Those that may seem to be implied do concern either all generally: or more specially certain of them. Those that concern all generally, are two: one that it is not unlikely, but that many others began now to be sorry that they had not been better advised, and now to seek how to help themselves so well as they could; the other, that yet notwithstanding now they found no help at all, neither in the Ark it self, nor any way else. That it is not unlikely but that many others began now both to be sorry for the present distresses wherein they were fallen, and to seek for help, it may be conceived out of the common nature of man: and out of the time that they had thereunto. For the nature of man is such, that although they have not any true repentance of their sin; yet are they sorry whensoever they find themselves thereby to be brought into any danger: and then, though not in [ B] respect of their sin, as it was offensive to God, yet in respect of the evil whereinto they are fallen thereby, and wherein now they see themselves likely to perish, they both are sorry whensoever they are fallen thereinto, and seek for help (so long as they have any hope thereof) the best that they can. That they had good time thereunto, we may well conceive likewise, because the Flood did not rush in upon them at once (and yet if it had, even that also might well have left them, or at least most of them, some leisure also, both to have sought unto God, and to have made some shift for them selves) but grew upon them by little and little. For it came but by rain from above, and by an extraordinary flowing of the fountains beneath: and these no faster neither, but that forty days therein were spent, before the water grew so high where the Ark was built (which seemeth to be no high place neither, because such are not lightly so convenient for the use of those that should be employed in such a work) that it was able to bear up the Ark, that it might float a loft thereupon. That yet notwithstanding now they found no help at all, neither by the Ark, nor any way else (notwithstanding all the mercies of God, when the time of vengeance was come) appeareth likewise, for that there were no moe in the Ark, but only those eight persons before named, and for that the Text doth plainly declare, that all the rest perished, and that Noah only and those that were with him, were preserved from that destruction. Those others whom this consideration toucheth more specially, are of two sorts: some, that were near unto Noah by some special conjunction; others that helped him to build the Ark that now we speak of. Those that were near unto him by some special conjunction, were his kindred and own family: which by likelihood were a special good company, because he seemeth to have been a Father of special account a ••• g them; and yet we read of none of them all, that in this matter clave unto him. That there were diverse likewise that Noah took unto him to help him to build the Ark, it is most likely (and certain it is, that it was done in the eye and sight of diverse, and to the priuity of many moe:) and yet we read of none of those neither, that took to themselves any benefit of it; and by the Text it is most certain, that none of them did it. Those things that out of this story we are to gather, do some of them arise out of those things that are plainly set down; and some out of those that are but only implied. Those that are plainly set down, are these two: that in the end God brought in that heavy destruction that he threatened before; and that in such time as before was noted. In that he brought in that heavy judgment at length upon them, we may note two special lessons: one, how offensive sin is in the judgments of God; the other, how certain it is that whatsoever he threateneth though it be kept off for a time, yet notwithstanding (for the most part) in the end it cometh. How offensive sin is in the judgments of God may sufficiently appear in the greatness of the punishment, that for the same was inflicted upon them, [ C] in that they were all (those few excepted, which also were not preserved for that they were better then the others, but of the special goodness of God, and to begin the world again) so clean destroyed: not only those that were so notorious sinners among them; but even those also that lived more orderly, and all their young children withal, that actually as yet had done no sin. For seeing that so heavy a judgment proceeded, from so good and gracious a God, needs must it be some special great cause that urged the same. How certain it is, that whatsoever he threateneth, though it kept off for a time, yet notwithstanding in the end (for the most part) it cometh, may appear in this likewise, that though this were so strange a judgment (to destroy almost all, and that with so great, and so strange a flood) and in the beginning almost of the world, before that the people were yet (to speak of) any way taught or called upon to have taken better ways: yet was it notwithstanding, as before it was threatened, when the time was come, brought in upon them. For then may we much more strongly conclude, that such judgments as are more usual with his justice, and on our parts more justly deserved (now that we are so thoroughly warned, both by the Law and Prophets before, and by Christ and his Apostles since) if at any time he threatened them unto us, he will likewise, if we do not repent, in his due time bring them upon us. As touching the time, diverse there are that out of the proportion of it, do gather a guess of the end of the world, accounting it to be a thing not unlikely, that such a quantity of time as was betwixt the first Adam and that general flood, should be likewise betwixt the last Adam Christ, and that general destruction by fire which is to come: and so that the flood, which came in the year of the world one thousand six hundred fifty and six, from the first creation of Adam, will go near to show, about what time the end of the world shall be, namely about the like time from Christ; one thousand and six hundred of them being spent already, and, by the reckoning of some, a good many moe. But of that there is no certainty: as those also themselves that note it, would have none to make any other reckoning of it. But seeing that other tokens (of which Christ spake before, willing us, when we should see those come to pass to lift up our heads, and telling us that then our salvation should be near) begin so fast to be accomplished, so that we presume not to set down any certainty of it, we may well stir up our selves thereby the nearer that so we may think it to be, the more to withdraw our wonted love from the things of this world, and to fasten it on those better things that do appertain to the Kingdom of God. Those that were but only implied, did some of them concern all: others, more specially but certain of them. Those that concerned them all generally, were, that though many of them then did by likelihood heartily sorrow for their former sins, and sought for help: yet was [ D] there no such mercy shown to any one of them all. A special good pattern to show us likewise, that if we slip the time of mercy, though then we sorrow never so much, yet may it prove a very fruitless sorrow unto us, and nothing at all help us in the distress that then we are in. Those others whom it concerned more specially, were the residue of his kinsfolk and family, and those that helped him to build the Ark: of whom we find none of them all that took any benefit to their own safety, of so good opportunity as thereby they had to have avoided that imminent danger. Which may in like sort resolve us in this, that the best men that are, can ofttimes do no good at all in matters of this kind (such as concern the kingdom of God, or any way a true and lively faith) with those that are nearest of all unto them, or otherwise in duty bound unto them: and that as those builders of the Ark built for others, and not for themselves; even so now also, and in all other ages besides, many there be that do well help others to the Kingdom of God, and yet themselves do still hold on the way that leadeth to eternal death.

6 Such a clean riddance once being made of those former inhabitants of the world, that had so far defiled the earth with their sin, and a perpetual document being given thereby, howe feerefull indignation is in the just judgments of God, due unto the sin of Man, now are we to consider of those that remained, and of the race that coming of them succeeded the others that went before, until the time that out of them all he chose one peculiar people unto himself: where first we are to consider of those that now remained; then of those that out of them were afterward raised. Concerning those that now remained, we are first to consider of them so far as appertaineth unto the story that we have in hand, concerning them all generally: then, as another other story requireth, which toucheth certain of them more specially. So far as appertaineth unto this story that we have in hand concerning them all generally, we are first to consider of them as they were in safety while others perished: then, how afterward it pleased God to deal further with them As they were in safety while others perished, we are to note two special things: by what means they were in such safety; and in what manner they had the same. The means were none others, but only such as whereby it pleased God to save them, by gathering them-selves into the Vessel that to that end was provided for them; and when they were there, by their continuing and abiding therein. And so we also neither are, nor can be otherwise saved, but only by such means, not as we or others have devised, but only by such as God hath in Jesus Christ provided for us: by gathering our selves unto the help that is provided; and by our fast abiding therein. In • hat manner they had this safety will then sufficiently appear, when [ B] we shall consider in some respects, both what manner of persons themselves were: and in what manner they were in the Ark during the time that the flood endured. What manner of persons themselves were, I extend only to this, that no commendation of godliness is there given to any of them, but only to Noah: a right pattern therein also of our redemption in Jesus Christ, for as much as he only hath all the godliness that is among us; and we have none at all of our own, but are saved only by his. In the manner wherein they were there, I note that they were but in homely case in some respect: and yet much better, then to have perished with all the rest. In homely case they were in some respect, because they were shut up as it were in prison, and by the closenesse of the vessel in the strong savor of the beasts that were with them and of their ordure; and must needs employ them-selves both in homely service, both in delivering forth such food as they had to all those creatures, and in cleansing their rooms from their filth as need required: and this for the space of one whole year, and somewhat better. And we also, though we have a full and an absolute Redemption in Christ, yet if we be indeed in the fellowship of those that are saved, we have here in this world, but a loathsome estate to flesh and blood: but yet much better, then otherwise to perish with the wicked. In so much that whosoever he be that hath a pleasant estate here, and is not occupied in such imploymentes as are ircksome and grievous to flesh and blood, and those also such as are for righteousness sake, and in the way of his own proper calling, though we cannot say, that he is none of the number of them that shall be saved (because afterward he may be called to that estate, though yet he be not) yet this is sure, that as yet he is not in the way that leadeth thereunto, and so consequently cannot as yet (without presumption) make any sure reckoning of it: A needful lesson for all our worldly and delicate professors of Jesus Christ, that will needs force to themselves a kind of assurance that they are in the Ark with him, and do nothing at all intermeddle with those affairs that in no wise they can avoid if they be there; neither yet are touched with those annoyances that are so far from being avoided to those that are there, that as Noah himself notwithstanding that he was deer unto God was not freede from them, so Christ his better, and dearer then he, had experience of them in plentiful measure, and having given us example therein, doth look that we also should follow. Howe it pleased God afterward to deal further with them, resteth in two principal pointes: one, as [ C] touching that their present estate then; the other, as touching another estate of theirs ensuing. As touching that present estate of theirs wherein they were then, we have two principal matters delivered unto us: One, how it pleased him then to finish that hard estate of theirs; the other, how fully also he did settle or content himself with that which already now he had done. How it pleased him to finish that 〈◊〉 estate of theirs, is plainly set down, in that now having asswaged the waters, and dried the ground, he called them forth of the Ark, and gave them liberty, now to be on the Earth again. And so is it sure for us also, that when God hath here in like sort exercised those that are his, with such vexations and discontentments as his wisdom hath thought meetest for them, then will he behold them with his favorable countenance again, and refresh them much more, then ever he did put them to grief before. How fully he did settle or content himself with that which already now he had done, doth likewise appear in this that he did so graciously accept of the sacrifice that Noah, so soon as he was come forth of the Ark, did offer unto him. Which that we may the better perceive, we had need more distinctly to consider, both of that sacrifice of Noah: and of his acceptance of it. In that sacrifice of Noah we are to consider, both that he sacrificed then unto God: and in what manner he performed the same. In that he sacrificed then unto God, we are to learn, not to shrink from the worship and service of God, for whatsoever adversity he bringeth upon us: but to honor both his wisdom and goodness therein, and for the same to be thankful unto him. The manner wherein he offered that sacrifice of his, is but in this, that notwithstanding, now there were but a small store of Creatures left, to replenish the earth again, yet even of them also did he take of diverse kinds one, and offered the same in sacrifice to God. Out of which we also are to learn, that though our •• ne store be never so scant, yet must we take heed that in God's matters we be not too sparing, how scantsoeuer that our store may otherwise be. In God's acceptance of it we may plainly see, that he lost not his labor, both for that the Text beareth witness that it was welcome unto him: and especially, for that thereupon the Lord set down with himself, that notwithstanding that man was very sinful, and thereby would much provoke his heavy displeasure: yet would he never so destroy the World again; but that all the seasons of the year should ever afterwards hold their wonted course. And so may we also affure our selves that if in such case we shall truly worship the Lord, both [ D] it shall be so welcome unto him, and he will so graciously reward the same, by withholding from us so grievous plagues for the time to come, that we also may account our labor therein, though it were never so much, yet to be very well bestowed. As touching that other estate of theirs ensuing, we are to consider, what it was: and in whom they were made partakers of it. That estate of theirs that now by the goodness of God they had ensuing, did first respect their increase or multiplication: then, their own good estate besides. That which respected their increase or multiplication, was that God gave them liberty now to increase and multiply: and himself also did bless them thereunto. That which respected their own good estate besides, was partly in certain good things that God did give them: and partly in putting them in good security of keeping one il thing away frō them, that now they did or might have feared. Those good things that God did give them, were some of them in respect of inferior Creatures: but one there was, which most respected some good order among themselves. Those good things that GOD did give them in respect of inferior Creatures, were two: one, the superiority over them; the other, a needful use of them. Superiority over them he did give them, in that he did put into the hearts of all those creatures the fear of Man: and gave them all into his hands. The use of them was for the most part, and so far as any estate of theirs should require pennitted unto them: but yet in one little point restrained. The use of them was permitted unto them so far as any estate of theirs should require, in that they were allowed so far to take them to their needful sustenance, as the fruits of the earth before. That little point which was restrained unto them, was but only to forbear the blood of them: so, not only to invre them to obedience, in forbearing something forbidden unto them; but also to teach them to detest all manner of cruelty, and wanton riping into the blood or life of any. That which did most respect some good order among themselves, was, that Magistracy was at that time also by God ordained, in that he appointed that whosoever had shed any Mans blood, even by man also should his blood be shed. For seeing that everywhere he forbiddeth private revenge, and yet here appointeth that such offenders by man should be punished, it doth necessarily follow, that public Magistracy is thereby erected: and although but this only use thereof be there named; yet may we so much the sooner see, that other points of that duty be necessarily employed withal, as we daily find by experience, that Murderers can never be sufficiently avoided, unless other disorder besides be also restrained. That one ill thing, that they did or might [ E] have feared, of which they were put in so good security that it should be kept from them, was such a general destruction of the World again, by such a Flood, as now so lately they had seen before. Concerning which, and to put them in good security for that matter, both he maketh them a plain promise, that he will never so destroy the World again: and also giveth the Rain-bow unto them for an assurance or pledge thereof. In whom they were made partakers of these good things that God vouchsafed to bestow upon them, is plain enough in it self likewise, now that we understand that there is no atonement betwixt God and Man, nor any favor of God towards us, but only by Christ: and therefore, that as before was noted, in that so easy chastisement that was cast on man for their sin, that it imported there was a reconciliation already made in the secret purpose of God; so in this likewise we may see, that herein both Noah and all his company then, and the whole race of mankind since, did so much taste of the goodness of God in Jesus Christ, that even all the Children of the World that enjoy those favors (as there are none that can be without them) are all beholding to Christ for the same.

7 In that other Story that more specially concerneth but certain of them, we have delivered unto us one special slip or oversight that of infirmity was by one of these [ A] committed, that was so lately delivered from that fearful destruction: and some other matters of special account thereupon likewise offered unto us. That one special slip or over-sight that was committed by one of those that were so lately delivered, was committed by Noah himself: and the matter was, that planting a Vineyard, and drinking the Wine thereof, he was so overtaken therewith, that he lay in his Tent uncovered, to the shame and grief of those that wished him well and were sorry to see it. Wherein we are more specially to consider of the fault that therein he made: and howe the same grew to be known unto others. In the fault that therein he made, we are to consider, that if such a Father in so fresh remembrance of so strange and heavy a judgment of God against sin, could be so overtaken, then may we, if we take not the better heed, much more easily fall into such, and greater also. In that it was then known unto others (though it were but in his own Tent only that he lay so uncovered) and since likewise is made so known unto all; we may note likewise, that when there is any such sin committed; then may the knowledge thereof easily get forth to our own discredit though it were done but in our own houses, and those that are about us be otherwise never so near unto us: and that if God would not spare the knowledge thereof unto him, that so for the saving of his credit it might have been smothered at home, then may we much less look for any other at the hands of God, but that if we also will not fear in secret to commit so shameful things, he then do spare us as little in bringing them forth unto the open light of the Sun. Those other matters of special account that thereupon likewise are offered unto us, are [ B] but such as have some dependence on this other going before: but some of them have it something nearer; and others somewhat farther off. Those that have a nearer dependence on this oversight of Noah, are two: one of them, concerning Cham the youngest Son of Noah; the other concerning Sem, and Japheth the elder. That which concerneth Cham, is, that finding his Father so unseemly to lie, he did not himself cover his nakedness, but went forth and told his brethren of it: a naughty humor that yet also reigneth in many of us (and of late hath masked much under the visour of a most zealous care of reformation) not our selves to cover such faults as we find (or suppose we find) in many of our Fathers, but to disclose the same unto others; and not only to disclose them, but also to lay them out to the uttermost, and the moee we can disgrace them thereby, the greater pleasure to take therein. That which concerneth Sem & Japheth, is, that they hearing thereof, took it so ill, that they were not only sorry themselves, but being careful also to cover the same, took a garment on their shoulders, and turning their faces away from the fight thereof, went backward, and laid the garment thereon: A good example for others to follow, when-soever they do in like sort find any of their Fathers to be so overseen, and some of their brethren to make but a game or pastime at it, or at least so to travel therewith, that they cannot rest until they have uttered it unto others. Those that have their dependence thereon somewhat farther off, do concern that which ensued thereon: namely, that Noah knew both the one and the other; and then pronounced accordingly of them. In that he knew (when he awaked) both the one and the other, that is, who had dealt so ill with him, and on the other side who had dealt well, it is good for us also to note, that it is wisdom to avoid the one, and to use the other; so much the rather, as hereby we may gather, that GOD will suffer neither of both still to lie hid, but one time or other will bring them both into open light, that so either of them may then receive whatsoever is meetest for them. In that which he pronounced accordingly of them, we are to consider thereof, first as it was uttered by him: then as afterward it proved indeed. As it was uttered by him, we see he pronounced a curse to the one: and a blessing unto the others. In the curse that he pronounced to the one, we are to see, what it was, and unto whom it was chiefly directed. What this curse was, is first set down generally: then more specially. Generally it is said, that he is accursed: wherein we may see, that some curse or other is due to those that shall in such sort offend. More specially it is set down to be, that he shall be a base Servant unto his Brethren: an estate that is due to those that do so little reverence those whom they should; and yet, being so easy as it is (being in such abjection but unto his Brethren) such as boadeth [ C] a great deal worse else-where, if they do not repent. That it was not directed unto himself that made the offense, but unto one of his Sons (even to the fourth, which seemeth also to be the youngest) as namely to Canaan, it is an example, both that a Man may offend and procure wrath to come from the presence of God for his fault, and yet he himself not be touched therewith that made the fault: and that if our selves offend, we may easily overthrow our Children thereby. In the blessing, we are in like sort to consider, who they were that had the blessing: and what was the blessing on them bestowed. In searching out who they were that had the blessing, as appeareth even at the first, that they were his other two Sons, Sem and Japheth, that had so covered that nakedness of his; and not put off unto their Children, but bestowed even on themselves: so may we in like sort gather, that in doing the like, we may account to meet with some blessing, one or other, such as the wisdom of God shall think meetest for us; and that our selves in our own days, may see some effect thereof to the comfort of our selves and others. The blessing that was bestowed upon them, was part of it, proper to either: and part of it, common to both. That which was proper to either, was, first as touching Sem his second Son, that the Lord his God, or the God that should be worshipped in his line or family, was the blessed or true God: then, as touching Japheth his eldest Son, that God would in time bring to pass (or at least, that himself, as the judgment of some is, doth wish the same) that Japheth also should dwell in the Tents of Sem, or came to so true a profession and knowledge of the self-same true and living God, and thereby of such better things in the World to come, that they also should account themselves but Pilgrims here, as much as any of the faithful besides, and so should dwell (both in that profession, and hope) in the Tents of Sem. That which was common to them both, was, that Canaan should be Servant to either of them, both to the one & to the other: so that either of them should have both the use of his service; and the honor to be his Lord. As afterward it proved in deed, we are to consider, first of the curse that here is uttered: and then of the blessing that was given withal. As touching the curse that here is uttered, we are in like sort to consider, that being pronounced, not of his own private affection, but by direction of the good Spirit of God prophetically, we must needs account, that the same was accordingly fulfilled, whether we have the performance of it afterward set down in the Story or not: as also we have in the Scriptures following diverse other such places besides. For we have diverse places that show, that the Kenites which were of Jethro the Father in Law of Moses, did afterward dwell with the people of God: but no Story at all of their first coming unto them; but rather a plain denial to join with them therein, when Moses did specially desire the same. So likewise there is in the time of David, and towards the end of his reign, a plain relation of a slaughter that Saul in his time had made on certain of the G • b ••• ites: but yet we have no original Story of it. And so may it be in this likewise: that we may not look to find the full accomplishment of this curse that was cast on C 〈…〉 in any History that is left us thereof; and yet to be sure, that it was accomplished even to the full. Which it behooveth us here to mark so much the rather, for that otherwise [ D] that which is by the learned given in for the accomplishment of this curse, the more it is considered of, the shorter may we find that it cometh of that which the curse may seem to import. Whereunto though it be no hard matter to add somewhat more: yet it may be, that unto those that shall enter into any set consideration of it, even all will seem to be little enough. Nevertheless it shall be good to consider of it, and to see how far it reacheth: and first of that which is by the learned noted to be the accomplishment of it; then what it is that may further be conceived thereof. In that which is by the learned noted to be the accomplishment of it, we are to consider, not only what it is: but also in what respect it may seem to be short of that which the curse doth seem to import. What it is may soon be seen, for that it is no more, but that subjection, that the Cana •• ites were brought unto, under the Israelites: when first they had destroyed so many of them; and afterward made many of the rest tributaries unto them, and some few of them (as namely the Gibe •• ites) their Servants in deed. Though this be the thing that most of the learned account to be the accomplishment of that curse aforesaid, yet may it seem to be short, both in it self: and in comparison of others also. In it self may seem to come short, first in respect of the parties under whom C 〈…〉 was devoted to be: then, in respect of the Nature of the subjection that there is described. The parties under whom he was devoted to be in such subjection, were first his own Brethren: then also, to both his Vnkles besides, who were Sem and Japheth. But in this subjection that yet we have found, besides that it was but of his posterity, even they also therein were subject to none, but only to certain of the race of Sem: and then do we want in this, both that which should be to his own Brethren; and that which should be to Japheth also. The Nature of that subjection that he should be in, is by Noah in such terms set down, as that we may well look for villanage or servitude of the lowest degree, and such as we find not in that same that now we speak of: and first if not in the Gabeanites which were in most servitude of any of them (because that both they were but a small portion of them, and in no such servitude neither;) then much less in those that were but tributaries unto them, holding as they did so many good Cities, Towns, and Castles, for that small tributary subjection of theirs. The comparison that I speak of, is of those Israelites themselves, first in Egypt: and then in the Land of Canaan also. In Egypt they were in great bondage unto that part of the race of Cham: and that same much greater, then ever was this race of Cham therein unto them. In the Land of Canaan also both the Canaanites generally, and the Aramites and Philistines more specially, (whereof the former were in part descended from Canaan himself, and the latter from [ E] one of the other Sons of Cham, and so were their near Kinsmen, and had a good piece of their Land) had them in so long and hard subjection, that the Children of Israel could not much more be said to have had the Canaanites under their subjection, then the Canaanites and other near Kinsmen of theirs, had the Israelites in subjection to them. That which may be further conceived, is partly of the persons themselves: and partly of the Land which they had to inhabit. The persons themselves were, either Canaan, the common Auncestor of them all: or those that were of him descended. As touching Canaan himself, because the curse is directed so specially to him, therefore it cannot be denied or thought to be against the sense of it, if himself were of so abject a Nature, as the same were fulfilled only in him: but of that we have no Story at all; and so we are not to persuade our selves, that it was accomplished in him, unless we had some warrant for it. But because it was in such sort spoken, therefore we may assure our selves, that if it were not fulfilled any way else, then was it undoubtedly fulfilled in him, though we have no special Story of it. Concerning those that were of him descended (in whom by most likelihood we are to look for the accomplishment of it, because we have not the accomplishment of the blessing neither, so far as ••• have any Story of it, in Sem and Japheth themselves, but only in those that descended of them) seeing the other sense that before we spake of, cometh so short, that it were good to consider of some other, if the Text do afford the same, thus much we know by all experience, and by the allowance of the Law of God it self, that such as had any Bond-men or Villaines, had likewise power to use them almost as they would. Insomuch, that if they should beat any such to death, although then they were to be punished if they died under their hands: yet if they lived but a day or two after, then was there nothing to be laid to their charge for the same. By which, if we measure the subjection or servitude that the Canaanites were by this curse devoted unto, then the Story is clear therein, that they were so fully given into the hands of the Children of Israel, that not only they might utterly destroy them, Man, Woman, and Child, not sparing any; but also they were very earnestly and often advised so to do, and to leave at all no memory of them: then the which, there was never granted greater power unto any, of whatsoever Bond-men he had; though the meanest and the most abject that ever was, or that could be conceived by any. But then this also was (as the other before) but only to that small portion of the race of Sem: and not to his Brethren, nor yet to his Uncle Japheth, as the curse that on him was [ F] laid doth plainly require. The Land that they had to inhabit, was of them (the most ancient Inhabitants thereof that are known) called also the Land of Canaan, wherein if we may be allowed to look for the accomplishment of this curse aforesaid, or but so far as we shall find the other to give us just occasion to seek further, then may we find, both that it hath been under such servitude, as may more fully answer the curse that now we speak of, in every point: and that whereas one doubt there is that may be conceived, both it may be sufficiently answered, and withal declared, that in some respect it were not amiss, so far to make the Land it self liable unto it. That it hath been under such servitude as may more fully answer this curse in every point, I take it to be apparent in the Story of it: both because it hath been very much in bondage unto foreign powers; and because it was in bondage to those that here are spoken of. Both which are so plain in themselves, especially in those four chief and principal Monarchies, and in the bipartite estate of the third, that it is not needful but only thus briefly to point unto it. That one doubt that may be conceived, is, that then, when it was in subjection, it was not inhabited by the Canaanites, to whom this curse appertained, but by the Israelites that were the blessed: and it cannot be denied, but that so it was indeed. But then it is to be considered withal, that now we make our inquiry but only for the Land it self, how far it may yeeelde us a good accomplishment of the curse aforesaid: and that they being the peculiar people of God, and therefore ordained to special holiness, and carrying about with them such corruption of Nature as needed to be by such means amended, it was to good purpose, that such a special and perpetual servitude should be so allotted unto the Land that they should inhabit, that so whosoever it were that reigned, yet they should ever be in subjection, and thereby ever so taste of correction, that afterward they might the more plentifully reap the fruits of the same, unto their own unspeakable comfort. The blessing that was given withal, is a great deal more easy, both for that the latter part of it (that I mean which is common to them; namely, that either of them should have the use & honor of Canaan's service) is so near coupled to the curse of Canaan already declared, that whatsoever light it hath obtained, this also is made partaker of it; and because the former of them (that which is proper to either of them) is made plain enough by the Story ensuing: both as touching the blessedness of the God of Sem; and that Japheth in time to come should be allured to his Tentes also. For as touching the former, that whereas, even as people increased, so would they degenerate, and set up many false God's among them, insomuch that the true God which made them and fed them, should nevertheless on all hands be much forgotten and neglected among [ G] them; yet in some of the race of Sem should be worshipped, and many ways declare himself to be their God: the Story that followeth doth plainly declare, that the Lord, that most true and living God, and ever blessed, did afterward betake himself to one special people, and chose them to be his own peculiar, among whom also he was known and worshipped; and that the people that so he chose, did descend of neither of the other, but only of Sem, Abram being in lineal descent the ninth from him. Whereby there was, (as it were) a Standard advanced to all, and a plain declaration of these two pointes, both that the true and living God would be known in the World, and among the Sons of Men; and in which of those three progenies they had to seek him: a great help to those that would gladly seek unto him; and sufficient to make all those inexcusable that did not regard him. For although the Progeny of Sem was very large, and it be not declared out of which of all those Families God would choose that peculiar people of his: yet when he did choose them, then he dealt in such sort for them, that it might indifferent plainly appear, even at the first while they were but few, and afterward most clearly when they were moe, that there was indeed such a God among them. So likewise as touching the latter, of that bringing of the race of Japheth to dwell in the Tentes of Sem, we see that Europe, which way Japheth did most of all spread, was brought long since to the knowledge of that true and blessed God; and have so made their dwelling therein, that whereas the most of the others (that once also were brought to the self-same knowledge) have since gone back, yet do these (for the most part of them) still remain under the same. And whereas the Nature of the Word importeth, that they should be sweetly allured thereunto, as Parents use to flatter their Children, and to bring them on by speaking them fair: so we may see, that not by force of Arms, but only by the power of the sweet and comfortable word of God, were they brought unto the obedience of the faith at the first, and thereby are still preserved in it.

8 Concerning those that descended of these, first they are somewhat sorted unto [ A] us: then, have we one special Story of them. And we find that they are somewhat sorted unto us, first in that they all have their genealogies so plainly described, that we may easily see from whom they descend: then also, in that diverse of them are sorted unto the land of their habitation likewise. In that they have their genealogies so plainly described we are to note two things: first, that it pleased God to show himself to have a care to perform the promise that in those matters he made unto them; then, that we also are not to neglect (much less to abandon) the knowledge of them. The promise that in those matters he made unto them, was principally of the promised Seed: but partly also of the prerogative that lately we saw [ B] was given to certain of the line of Sem over the Canaanites. In respect of that promised Seed, besides that the whole race of Sem is set down as the others are in the tenth Chapter generally, in the eleventh one line of it (that whereof the promised Seed should come) is set down more specially even to the time of Abraham himself, the ninth from Sem: and so careful a reckoning of the time joined withal, that therein we may see (being laid to that which goeth before) that unto the calling of Abraham which immediately followeth, there were now spent of the world above 2000. years. In respect of that prerogative of certain of the race of Sem over the Canaanites, the line of Canaan is likewise more fully recited. That if we should neglect the knowledge thereof, we did therein offend, there is no question, saving only that else-where we are forbidden to strive about such matters. But that is meant of those that are uncertain or needless: not tending to truth and godliness, but breeding hurtful and needless contention. Whereas these (on the other side) are such, as are most certain, and many ways so needful besides, that the neglecting thereof hath not gone so far unpunished with the greatest learned before nor since, but that thereby they have bewrayed their ignorance in great matters besides. In the sorting of them into the land of their habitation we are to note, that for a couple of them, it was done but generally: but for certain of the third of them, much more specially. Those two for whom it is done but generally are Japheth and Sem, the posterity of the former of them being allotted unto those Countries or Regions which they were wont to call the Isles or Regions of the Gentiles, which then did lie North-west from them, and since is properly (for the most part of them) called Europe; and of the latter, from those partes East-ward. but yet so briefly, as but a small part of their habitation is there named. Those that of the third progeny of them (which are those that descended of Cham, his youngest Son) had their habitation more specially set down, were two: one of the Sons of Cush his eldest Son, which was Nimrod; and the race of his youngest gest of all, which was Canaan. Nimrod seemeth to be the youngest Son of his Father also; but yet the first that grew so mighty and the mightiest of all of his time: so hath he his habitation more specially set down, even in the heart of the Country where then they were. Canaan his youngest Son had many Children, and hath the bounds of his habitation distinctly set down: and in such sort, as that the Children of Israel might then see, what was the Land that they might look for. That special Story that we have of them, was, that before they divided themselves, they would needs have made both a proud and presumptious work, had not God defeated their endeavours so as he did. So are we therein to consider, both of that endeavor of theirs: and how it pleased God to defeat them therein. Their endeavor [ C] was, to make them-selves a Citty and Tower of special height, both to get themselves a name; and to be such a strength unto them, as that they should not need to be scattered abroad on the face of the earth: so endeavoring (in the pride of their hearts) to advance themselves, and to shroud themselves under the protection of their own strength; and withal giving unto us a right pattern, what is that inward and secret meaning, out of which all the sumptuous buildings of the world are wont to proceed. In God's defeating of that endeavor of theirs we are to note, both what he did concerning the same: and what a token or mark thereof was left unto others in that their building. That which he did, resteth in two principal points: one, how he addressed himself unto it; the other how he did the thing it self. He addressed himself unto it, in that he took knowledge of their doings (to which end it is said, that he came down to see what they were doing) and then resolved what himself would do therein. The thing it self that then he did, to hinder that presumptious deed of theirs, was, that whereas all were of one Language till then, he forth-with so divided their tongues that both they were fain to leave off their building, for that now but few of them understood one another, and to sort themselves together to such several companies, as wherein to they saw thereby that the Lord had sorted them now. And so by the reason hereof both they left off building, and dispersed themselves in several companies, to inhabit and to replenish the rest of the earth as it pleased God in time to increase them, and therewithal to spread them further abroad. The token or mark that hereof was left unto others in that their building, was the name that now was given it, being Babel or Babylon, which doth signify Confusion: giving all men to understand, that the just desert of such proud attempts wheresoever, and that which properly belongeth unto them, is, in the end, to come to confusion; to the shame of those that did attempt them, and to make others the more wary thereby, that so much the rather they ever took heed of such presumption. And therefore is it so much the stranger (but yet therein a better pattern, of how incorrigible a nature we are) that after-ward notwithstanding the building of that Citty and Tower was so prosecuted by others, that for magnificency or strangeness of the work, it afterward became an astonishment or wonder unto the world. But of that more (if need shall be) when we come to the time whereunto it belongeth. And thus much as touching the general Story of the whole world, for the space of two thousand years and moe, so long as God had not chosen (as yet) any one peculiar people unto himself; but only had certain several persons (now and then one, without any number that yet we read of) whom it pleased him more specially to touch with his good Spirit, and whom it pleased him to make to shine as lights unto others, in the midst of a [ D] rude and godless people.

9 Which that we may the better digest, to the glory of God, and to our own [ A] edifying withal, it shall be good now a part to consider, what face of a Church we may be able hence to gather: that so searching out the same here at the beginning, and hereafter likewise having some tecourse thereunto, when need shall require, we may the better know what it i • , and howe to be in all respects persuaded of it, and first who they are that belong thereunto: then of what face they are amongst men, or what is their appearance unto the world. In searching out who they are that belong thereunto, we are to take heed, that we rest not only in the truer members: but that we admit into this company all others also that are outward professors, though otherwise we be not able to find any true sincerity in them. Of those that were the truer members of the Church, we have in all this time but few, for whom we have any good warrant to give that honor unto them: but diverse others of whom we may be so persuaded. Those that are of the former sort, are none that we know of by name in all this time, but only Abel, Henoc and Noah: but of the others (such as of whom we may be so persuaded) Adam and Eve, Seth, Enos, Sem, Japheth, and Heber; and, it may be, some others of the Fathers besides. Of those that were outward professors, first it is to be noted, that in this compass of time we find no one People, Citty, or Family: then also, that besides those that are before mentioned for the truer members, we find but few of whom we may be herein assured. But Cain certainly was one of the outward professors: and we may hope that so were all those other Fathers before recited. And if that place in the end of the fourth of Genesis be to be understood in the better sense, then we may account of diverse others that then began to gather them-selves unto the outward profession of true Religion. If it be taken in the worse part: yet both it self implieth, that there were some before; and that afterward some are named to be the Children of God, it seemeth so to import likewise. In searching out of what face they were among men, or what was their appearance unto the world, we are first to consider of the chief and principal matter: and then of certain others that may not well be omitted neither. Of what face or appearance they were in the chief and principal matter, is to be found in the Religion that they professed. Which that we may the better find (and to such confusion of some, and strengthening of others, as this Age of ours doth most require) it shall be good first to consider, what it was not: then, what it was. To find out what it was not, we are to note, that as yet none of those points of the Romish religion (wherein they have sundered themselves from other Churches) was professed by any: as namely, not the Mass, [ B] nor praying for the dead, or to others then God himself, nor worshipping of Images, nor any other of that kind. What it was, is declared but briefly neither: but one point there is, that is plainly set down; and another that certainly seemeth to be implied. That which is plainly set down, is, that they sacrificed unto the true and living God: as Abel, Cain, and Noah. That which certainly seemeth to be implied, is, that they rested or fastened their faith on the promised Seed. For though we have it not (in all this compass) reported of any of them: yet both elsewhere it is so reported of all the godly Fathers generally; and it is an inseparable propriety of all the Faithful, gladly and readily to take hold on what-soever Covenant of grace it pleaseth God to offer unto them. Whereas therefore it pleased God before to offer that Covenant unto them, it doth necessarily follow, that so many as sought after God, did readily also rely thereon, so soon as they got any knowledge of it: and very likely, that the knowledge thereof was carefully preserved among the better sort of them, and delivered from one to another. Those other matters that were not altogether of so great moment as this, and yet such as might not well be omitted neither, are two: one, of what reckoning they were among others; the other, what government they had among themselves. Of what reckoning they were among others, doth chiefly appear in Abel, and Noah: and partly also in Sem, and Heber. For Abel was slain by his brother Cain: and Noah despised almost of all. Sem also and Heber, if they were of the godlier sort as (for the one of them at least) it is most likely, and whatsoever godly people were at that time in those parts besides, notwithstanding, all that godliness of theirs: yet, as it seemeth, that they were all trodden down (to speak of) by that special usurpation of Nimrod, and made to be of no reckoning, in comparison of that gallant crew of theirs. What government likewise they had among themselves, is so much the rather to be marked of us, as that it is certain that now there was no Pope among them, nor one general Head over all the rest; neither yet any part of that new Plat-form, that of late was so peremptorily urged unto us: and yet notwithstanding, that God had his people among them; and so may have with us likewise (if there be nothing wanting besides) though in our government we have neither of those. The better sort of them (by all likelihood) would be in obeisance unto those Fathers that were the Heades over those Families in which they were: and, when others took upon them more then it be came them to do, yet if afterward it pleased God to establish that Soueraignty of theirs, then (no doubt) would the better sort be in obedience to them likewise, in all things lawful.

CHAP. 5.

1 AS touching the more special Story of the peculiar people of God, to the [ A] end, that we be the less deceived therein, it is to be known, that some few there are, who may seem to appertain to that company; but do not: and yet are not altogether to be left out neither, but in place convenient to be remembered. So are we not in such sort to deal in this Story, as that either we mingle both these together, or so follow on those which properly belong hereunto, that we altogether leave out the others (as otherwise it were a slip, that on either side were easily made:) but first considering of those that properly belong to this Story; then are we, in like sort to consider something of the others also. Again, those that now we speak of, and account to be no part of this Story, are such notwithstanding, and the consideration of them such likewise, that they may not so conveniently tarry till we have altogether finished the other; and much less take place before them: and therefore are we, at such time as it may seem meetest to remember them, to make digression from the other to take in these; and so to return to the other again. The time likewise when it is meetest to remember these, will be, as I take it, when those that were to be his peculiar people, were vouchsafed that praerogatiue so far, that both themselves were grown to be, for the number of them, a competent people, and that the Laws of God were given them. For number they were a competent people, when it pleased God, by the Ministry of Moses, to deliver them out of Egypt: but the giving of his Laws unto them (which was much by the Ministry of Moses also) extended it self (in a manner) to all the time of Moses government, and while the people were in the Wilderness; many of those Laws being delivered unto them, in the first Book of Moses called Deuteronomy, and towards the ende of Moses life, and of their Pilgrimage there, it also being (a little before his death) his Farewell unto them. So are we first to see the Story of God's peculiar people, so long as the government of Moses lasted: and then, for a time, to digress to those others; and so to return to these again. The better to see the Story of God's peculiar people, it shall be good, first to consider somewhat of the whole: then to deal more specially in it. That which we are to consider as touching the whole, doth partly respect the substance of it: and partly certain accidents thereunto appertaining. That which concerneth the substance of it, is no more but this, that now it pleased God to take unto him one peculiar people out of all the Nations, Kingdoms, or people's of all the earth, and to keep himself only to those for a certain time. So that, as before he estranged himself unto all mankind generally, taking unto him no one people in all the World, but only certain several persons: so now also he taketh but one, and estrangeth himself to all the rest. And it seemeth that so he did, the better to cross that common corruption that is among us, that we think our selves reasonable good, and not altogether unmeet for the presence of GOD. For this cause it seemeth (to [ B] teach us how exceeding foul we are, and how unmeet to have anything to do with his Holiness) both that he did so estrange himself then unto all generally, and now when he took one people unto him, yet kept so aloof from them also (as afterward we are more fully to see) that thereby he did mean to gather them unto a better consideration of themselves, and in this his estranging of himself from them, to find out their own uncleanness. The accidents that do belong hereunto, are especially two: one of the time: another of the Books, wherein we are to look for this Story. That of the time is no more but this, that after that God betook himself unto these, and chose them to be his peculiar people, he also kept to them notwithstanding their great provocations to the contrary, for the space of about two thousand years: and then cast off them for their great iniquity, and enlarged his Kingdom unto all Nations generally. The Books wherein we are to look for their Story, are all the residue of the Bible, both of the Old and New Testament, to speak of: so that all the whole Bible goeth (in a manner) only of them.

2 More specially we are to consider, first how it pleased God to raise this people [ A] unto him: then, in what estate they afterward stood. To find out, howe it pleased God to raise that people unto him, because it was not done at once, but was a work of some continuance, or asked some time in the course that God thought good to take, we are therefore more distinctly to mark, both how he began at the first: and how he proceeded until he had brought them to be so many, that now they were (even for multitude also) a reasonable people. To find out how he began at the first, we must have recourse to the calling of Abraham, because that in him they also had their first call unto the Dignity that now we speak of. A Story that is but briefly set down; but yet so much the rather to be considered of us, for that it is a matter of special importance: and first, as it did proceed from God; then, as it was obeyed by them. As it did proceed from God, we are to consider, first of the Persons: then, of the thing it self. The Persons are, first, of him that calleth: then, of those that are called. He that calleth, is only God, and can be none other: for that, as he that maketh a feast, is to make the choice of his Guests as himself thinketh good; so God much rather is in such cases to take to himself whom it pleaseth him. And although this calling of his be no more but an outward testification to them, of that which was determined long before in the secret purpose of God: yet both they were to account this to be the very first beginning of their good estate towards God (and so consequently, that it was of his calling on them, and not of their seeking to him;) and we likewise are so to resolve our selves herein, that whatsoever good estate we account our selves to have in [ B] Christ, the same must be by his goodness preventing us, and not that we do any way first seek unto him. Those that are called, are principally Abraham himself: and then diverse others besides. Abraham was of the Line of Sem, and the tenth from him, reckoning Sem himself for one: and so of the line of Heber also, and the seventh from him, reckoning Heber himself likewise for one; of whom the chiefest of the people that came of Abraham, were afterward termed Haebrewes also. Which Abraham dwelt among the Chaldaans, and (as it seemeth, for it is otherwise expounded by some) in a Citty or Country there called Vr; a Man of lxxv. years old, when by the virtue of God's Commandment he was to leave his own Country, and to sojourn in a strange Country, himself not knowing where as yet: and both his country, Kindred, and Fathers house being infected with Idolatry, not unlike but that himself was at that same time such likewise, and so do diverse places of Scripture seem to charge him, though others again do surmise and set down the clean contrary of him (but without any warrant of the word of God, or approbation of the better sort) as that he was a professor of the truth, and a reproouer of the gross Idolatry that there was used. Those others besides were of two sorts, some of them of that present time: others, that did afterward follow. Those that were of that present time were only such, as one way or other did belong unto Abram: as Terah, his Father, in goodwill; and all his own retinue, in duty. For as touching Lot, though he also belonged to Abram, yet as his near Kinsman, being his Brother Harans Son, yet whether he went as of himself of good-will with his Uncle, or whether Abram took him with him as one of his charge (being as yet under-age to govern himself) that is not so far as yet I have found declared by the Text it self. And as for all these, though they were no part of that people with whom God made that covenant that followeth (at least, but only for their own persons, and but so far as they clave unto Abram, and not for their Children:) yet may we account, that these also had some calling of God, though not immediately from God unto them, yet in that Abram was so called, and these did in such sort belong unto him at the time of his calling, as that thereupon they might not well leave him, and besides had (even thereby only) an open way made them, by right to enter into the fruition of some good part of those mercies that were bestowed on Abram. A good example for us, that even to converse with those that are in the favor of God, or any way to have our being with them, doth make us ofttimes to be partakers of great blessings with them (as with Noah in the Ark before:) and that men may be of the people of God that are not of Abram by lineal descent, nor a Church that can plead continual succession of their Bishops from the Apostles. Those that did afterward follow, were principally [ C] those that were descended of him by Isaac and Jacob: then in a second degree, so many besides, as of other Nations or Families, should at any time in Religion join themselves with them. In the thing it self we are to consider, what is required of him: and what reasons are used to move him thereunto. The thing that is required, resteth on two principal charges: one, concerning that which he must forsake or leave; the other, concerning that which now he was to address himself unto. That which he was to forsake and leave, was all his whole Country generally: then more specially, both his own Kindred, and Fathers house. That which now he should address himself unto, was to another Country, but (not at large) whether himself would, nor as yet named unto him: but only, which God himself should show him. An example that giveth marvelous good instruction to us: but yet such, as is not so clear neither, but that something may seem to be somewhat strong against it. The instruction that it giveth to us, is, that we in like case should leave the ways and fashions of our Country, Kindred, and Fathers house, both in matters of Religion, and in life and conversation, so far-forth as they do not agree with the word of God: and go with God, in such sort as his word doth teach us, unto such ways as it shall please him, by that word of his to appoint us unto. That which may seem to be strong against it, is no more but this, that whereas he led them to another people, as bad as those from whom he brought them, how it may be grounded on this, that we also should leave so dangerous company, when as these are not forsaken here, but changed rather. The answer whereunto may be, that although the Inhabitantes of the Land of Canaan, were as bad as the others, and worse too; yet could they not be so dangerous to Abram, as the others might be, for that our own Country fashions are stronger against us then are the ways of any strangers whatsoever: and then the instruction that before we spake of, may easily appear to have ground-work enough on this. Out of which we may also gather, that whereas marriage with these was afterwards forbidden, so specially to the people of God, when as notwithstanding they might marry with others as bad as they: even we also, when we would marry, have greater cause to beware of the adhaerents of the Church of Rome, then we need to have of diverse others that we might have among us as bad as they, because we are by former education in more danger of them, then in like proportion we could be of others. The reasons that he used to move him thereunto, are all of one kind, taken of the utility that dependeth thereon, and in that case should redound unto him: both generally concerning his whole line; and more specially as touching one principal branch rhereof. As touching his whole line generally, the benefit consisteth in two [ D] principal pointes: one, that they should be many; the other, that they should be a blessed people. As touching that one principal branch, it was, that among those that should come of him by lincall descent, someone there should be, in whom all the Kindreds of the earth should be blessed: which is performed in Jesus Christ. Which blessings are, being rightly considered, so very great, and in so gracious manner promised withal, that it appeareth plainly thereby, that for that small service, God did vouchsafe him a very great and rich reward. As this calling of theirs was obeyed by them, we are to consider, who they were that obeyed the same: and how hard a thing it was, that thereby they performed. Those that obeyed were principally Abraham himself: then also, all his other company besides. Abraham himself was the only Man that was called: and he obeyed his call immediately, presently yielding himself to do as the Lord required of him. His other company besides, were but his family without any question for all but one: but one there was, who it may be, was not to be taken as one of his Family. Those that without question were of his Familiy, were Sara his Wife, and all his Servants (together with their Wives and Children also, as it seemeth) which how many they were, we have not set down, but it seemeth they were a great company: both because a few years after, when Lot was parted from him, he was able to bring forth to the field above three hundred of his own company (as afterward we shall see) and for that it was the manner of diverse in old time so to travel and sojourn abroad with great herds and flocks of Cattle great and small, and with so great families withal, as should be needful to tend them accordingly. All which obeyed this calling also: yet not immediately from God; but by the subjection that they were in to him that was called. That one, that it may be, was none of his family, was Lot his Brothers Son: who if he were at his own liberty, and yet would go with his Uncle Abram, then was he but as a friend or soiourner with him. But if he were but at under-age, and so under the charge of Abram, as it were by tuition his Father being dead already) which may well stand with the Text; or that Abram had adopted him, being without Children himself (which is the opinion of diverse likewise) in both these cases he might well be taken as one of his Family: and then his obedience was like to that which was yielded by others that were of his Family undoubtedly; as also on the other side, if he were but a friend, yet thē also it was in respect of his friend. The difficulty of the thing that was herein performed, did respect Abram most: but in some part the others also. It respected Abram most, because he was well stricken in years when he was to begin this journey: being then threescore and fifteen [ F] years old. It respected those others somewhat withal, because it is both troublesome and irksome to most men's Nature to leave their own Country, and ever to be but strangers abroad: especially, when as there was not that promise made unto them that was unto Abram, and themselves might have but a small part of it. Yet notwithstanding did these digest this part of their difficulty, & Abram this, and the other too, in so very good manner, that even the example of these alone doth yield us a great and a burning light to show us the way, that in all such cases we ought to walk.

3 How it pleased him to proceed, until he had brought them to be so many, that then they should be (even for multitude also) a reasonable people, we have [ A] set down in all the residue of Genesis following, that is, from the beginning of the sixth verse of the twelfth Chapter, unto the end of whole Book, and in the first fourtien Chapters and one and twenty verses of the fiftienth also of the Book of Exodus next ensuing, until their full deliverance out of Egypt. Concerning which we may note, that the Story divideth it self into two principal parts: one, so long as they stood free; the other, when once they were in bondage. So long as they stood free, the Story doth chiefly treat of the chief and principal Fathers, Abraham, Isaac, Jacob and Joseph: of which, the first two never but kept in the Land of Canaan or near unto it; the others, spent much of their time abroad in other Countries. In the Story of those that never but kept in the land of Canaan, or near unto it, we are to consider, that some things there are, that do more properly appertain to this course or order of Story that now we are in: others again, that do not so fitly belong there-unto; but are rather to be taken aside from these, or to be handled apart by themselves. Those that do more properly appertain to this course of Story that now we are in, do either respect their Seed: or themselves. That which chiefly respecteth their Seed, is but one; namely how God proceeded with these, in raising up a people unto him: and first with Abram; then after, with Isaac his Son. In Abram we find, that himself did first inordinately hast thereunto: but then, that afterward God brought it about in orderly manner. He did inordinately haste thereunto, when he stepped aside to Agar his servant: wherein notwithstanding it shall be good to consider, first of the occasion thereof (that we may take the better heed:) then after, of the thing it self. The occasion thereof doth seem to rest on two principal pointes: one, that God had already told him that he should grow to so great a people; the other, that not only Sarai his wife, but himself like-wise did therein lean overmuch to human reason. That God imparted that secret unto him before, we find that very clear, not only in his promise at the first, to make of him a great Nation: but also, when the Land it self was promised, both at his first entering into it; and when that promise was renewed unto him again. It was renewed twice before he made this slip: once, so soon as Lot was parted from him, at which time it was also told him, that his Seed should be as the dust of the earth; then again, when as to rescue Lot, he [ B] had overcome those four Kings and all their forces, and then telling him likewise, that his Seed should be as the Stars in heaven, and confirming the same unto him by a solemn covenant. That they rested too much likewise on human reason it appeareth plainly in Sarai: and reasonable plainly in Abram also. It appeareth plainly in Sarai, for that she, even in plain terms, did so frame her reason (namely for that she was barren, and God did give him no Children by her) when both she persuaded Abram to take that course, and afterward did her self bestow her servant upon him to be his wife. It appeareth reasonable plainly in Abram also, for that thereupon he took Agar unto him, and therein followed Saraies advise. So the thing it self is no more but this, that they being so many ways assured, that God did mean some Seed unto him, and then considering the barrenness of the one, and the great age of both, it may seem, that as reason in such case would be ready to infer, that there was no likelihood at all of the body of Sarai already, nor of his neither, unless he took it soon now: so they did likewise yield unto it, and thereupon resolved to assay it by Agar their servant, when now they had been about ten years in the Land, and as yet had no Child at all, notwithstanding all those promises before. An example plain enough in it self, both of the great weakness that it in us: and how likely we are, if God do at any time show us before, what good he doth mean us, inordinately to hasten unto it. So came it to pass, that whereas both Sarai did so far advise him, and himself did so far yield thereunto, he lay with his servant Agar, and got her with Child, who thereupon did bear Ishmael unto him, when now he was 86. years old. How God did afterward bring it about in orderly manner, it followeth in the Story, a few years after: first, how he gave them knowledge of it; then, howe he performed the thing it self. In giving them knowledge of it, we are to consider both in what sort it was delivered: and how hardly it was received. It was delivered twice unto them: first unto Abram alone; then, unto Abram and Sarai too. It was delivered to Abram alone, what time as Circumcision was first ordained: and shortly after, to them both together, when Abram did receive those Angels that went to destroy those sinful Cities. In that first delivery of it, we are to consider first of the occasion of it: then, of the delivery it self. The occasion of it was, that God was now again renewing unto Abram his former promise of giving unto him so worthy and so great a posterity: and for his better confirmation therein, both ordained Circumcision unto him to be a Sacrament of the same; and somewhat altered his name with all, by adding a syllable more unto it (of Abram, making it Abraham) and did the like for Sarai also, though not altogether in the same manner, but only by withdrawing a letter from it. Upon this occasion he told Abraham, that Sarai his wife should no more be called Sarai, but Sara: and gave in the reason of it, for that he would so bless her, that of her he should have a Son (notwithstanding that great age of them both) and that of her should [ C] come a mighty people, and among them even Kings likewise. In that other delivery of it we have in like sort set down unto us, first the occasion of it: then, therewithal the thing it self. The occasion of it was, that when he saw passing by him as it were three way-faring men he both earnestly entreated them to turn in unto him, and withal gave them such entertainment as then he had, and thought meet for them. At which time though he knew none other at the first, but only that they were but men; yet soon after he found that they were other manner of guests then he was aware of: and the Apostle seemeth to have that in remembrance, when exhorting the brethren to lodge strangers, he saith that in so doing some had received into their houses Angels unawares. The thing it self is no more but this, that they were eating, they inquired for Sarai his wife, and both told him withal, that by that time twelve-month he should have a Child by her: and reproved her likewise for laughing at it, adding for confirmation thereof, that it should be done by the power of the Lord himself, unto whom nothing should be impossible. How hardly this promise was received of them we have likewise set down unto us: and first for Abraham; but then after for Sarah also. For when first this promise was made, then did Abraham both secretly laugh thereat with himself (and yet, as it seemeth, not of infidelity, but rather for joy) and, as doubting somewhat of so good success therein, he desired, in effect, that Ishmael might be he in whom God would vouchsafe to show him that mercy: and yet by and by after, when he was satisfied for that matter, he took upon him and his, that part of the covenant that God commanded, and so declared that in some measure he did expect the accomplishment of it. So Sarah likewise, when this promise was again renewed did in such sort laugh thereat, that the Lord did reprove her for it, as proceeding of some infidelity: but being once reproved, we do not read that she stood any longer in it, but have some likelihood that in wardly she rather yielded, for that she denied her-self to have laughed, as her-self condemning it if so she had done. And so may the faithful now be some-times likewise somewhat doubtful of the promises of God towards them, and yet be of the faithful also, so long as in the end they prevail in those conflicts of theirs. Howe he performed the thing it self doth afterward follow; together with another thing so joined unto it, that thereby the performance of this promise is made more clearer. The thing it self was then performed, when according to the promise before, Sarah conceived and bare him a Child, when Abraham was now an hundred years old, and Sarah herself foureskore and ten: whom, according as God had bidden him before, he called Isaac, circumcised him at eight days old, and after weaned him with special feasting. That other thing that is so joined unto it, that thereby the performance it self is made more clear, is, that thereupon, or shortly after, both Ishmael and his Mother too, were both cast out or sent away: wherein Abraham might more fully see, that God meant to perform all his whole mercy unto him in his Son Isaac, when now by his commandment he must abandon his other Son Ishmael. But because [ D] this Story is of more special importance, therefore it shall be needful here, to consider somewhat further of it: and first of the cause or occasion of that his casting out; then, howe the same was thereon performed. The occasion of it was, that Sarah saw Ishmael in such sort playing with Isaac, as did then offend her, and, which afterward the Apostle termeth persecution. So that it seemeth, that Ishmael understanding that Isaac was to be preferred before him, he did in such sort scoff at it, as in such case ungracious Imps are wont to do: and it may be, that in the way of playing or dallying with him, he did further also bewray his grief against the child conceived, as hardly brooking that himself should be defeated of his expectation, and of the love that he saw his Father did bear him, had not this child now in his old days been borne unto him. A right pattern, how hardly the children of the world, do at any time brook the children of adoption and grace. This occasion being given, Sarah thereupon lay upon Abraham to cast out or to send away, both Ishmael and his mother withal: adding thereto, that with her son he should not inherit, nor part stakes with him there. Whereat while Abraham did somewhat stick, he was admonished by God himself, that so he should do: and told withal, that he also should grow to a mighty people, that so he might the better see that God had care of him likewise, though otherwise that covenant of special mercy he would establish with Isaac only. Whereuppon Abraham, did accordingly send them away as his Wife before desired, and God himself had now commanded. A very good warning to all the Children of the World, how brittle an hold they have in those things that they look for with the Children of God: that how high soever they hold their heads among them, and often overlook them now; yet one day the time will be, when they must be sundered from them, and clean cast out from that vain expectation of theirs.

4 In the Story of Isaac also the matter is plain, that God raised up no seed unto him, but in long process of time: and then left him but one neither; unto whom also [ A] he gave no Issue but of long time after. Which that we may the better perceive, we are more specially to consider, first how God did exercise their patience in the mean season: yet, how afterward he did perform his promise unto them. He exercised their patience in the mean season, first by seeming utterly to cut off all hope of such matters: then, by holding them a long time after in suspense also. He seemed utterly to cut off all hope of such matters, when he called on Abraham for to sacrifice his Son Isaac unto him: concerning which we are first to consider of the Story it self: then, what other things we are to gather out of the same. In the Story it self we are to see, how far it pleased him, first to try him; then, how glad a man he afterward made him. He tried him first, both in that which himself set down: [ B] and in one accident that fell by the way. In that which himself set down, he tried him likewise both in the thing it self: and in the manner of prescribing the same. In the thing it self he did try him, in that he required of him, that he being the Father, should nevertheless slay unto him in the way of sacrifice, his Son Isaac whom his heart loved: in every point (whosoever doth mark it) a strong temptation, and a marvelous heavy burden. In respect of the manner that was prescribed, it was a strong temptation also, both because Ishmaell had now been sent away before, and so had he none left but Isaac only: and for that, God did not require it there presently for to be done, but appointed so great a distance of space thence (for it was so far off, that it was the third day before that he saw it, and saw it not then neither but a far off) as that in the mean season his fatherly affections, the strangeness of the precept, the unnaturalness of the fact, the grief of his Wife, the possibility of Issue in reason extinct, and such like doubtful and pensive thoughts, might in the mean season pass too and fro in his troubled heart, and make the temptation so much the stronger, and the burden heavier unto him. That accident that fell out by the way, was, how his son questioned with him about his business, when they were but they two together, perceiving that yet they had nothing to sacrifice, and thereupon asking his Father, where, the sacrifice was that he meant to offer: little knowing that it was meant, it should be himself; and (no doubt) sharply pricking the pitiful heart of his woeful Father, even with the same question alone. How glad a Man he afterward made him, doth most of all appear in the dealing of God towards him: but partly also in his own acknowledging of it. In the dealing of God towards him, there be two matters of special moment: one, that God spared his Son unto him; the other, that he promised otherwise to be so good unto him. In that he spared his Son unto him, and that even then, when now by likelihood he had abandoned all hope to save him, and when himself was now at the very point to dispatch him, it was no doubt more joyful unto him, then any heart is able to conceive, but only to such as at any time are in such like manner exercised also. That further goodness that thereupon he promised unto him, was, that seeing now he had given so good a testimony that he did love him indeed, he would surely bless him accordingly for it: and so renewed his former blessing unto him again; and swore by himself, that fully he would perform it unto him. How far Abraham acknowledged this goodness of God towards him, appeareth in this, that thereof he gave the name to the place; namely, that in that Mountain of the Lord, the Lord himself would be sure to provide: acknowledging thereby, that when himself was so entangled with that perplexity, and so overwhelmed with the sorrow and grief thereof, that he could not tell which way to turn him, even then it pleased God [ C] much more graciously to bring things about, and to provide for his quieting again, then he could any way have expected, or almost have wished. Those other things that we may gather out of the same, are two: one, howe it was a figure of Christ; the other, how we are so follow the same. It was a figure of Christ in this, that as Isaac's life did now lie a bleeding, when his Father had bound him, and laid him upon the Altar to slay him; but then notwithstanding he came down again both safe and sound: even so Christ was in deed sacrificed to God for our sins; but yet the third day he took unto him his life again, and liveth forever. So that in him it may most truly be said indeed, that God hath wonderfully provided when otherwise we were compassed about with the snares of death, and had been utterly lost forever. As it is an example for us to follow, we are to consider, what it is that we should do: and what Issue it is that therein we might look for. The thing that we should do, is, in our calling, or so far as God shall at any time require of us, to part with our pleasure or joy here, or whatsoever it is that is dearest unto us: and the Issue thereof that then we may look for must needs be this, that God will not take our comfort from us, and will besides bestow upon us much greater blessings. In which case also the Lord will not fail to provide much better for all such, then they are aware of, and far above their expectation. He exercised their patience farther also, by holding them in suspense long besides, in that it was so long before Isaac was married: and afterward also before he had any Children. It was forty years before that he was married: and twenty years after, before that he had any Children also. Notwithstanding all which erist of time, we do not read that he used any ill means, or made any inordinate hast, for the accomplishment of the one or the other. Wherein, the greater provocation that in the judgment of flesh and blood he might account he had thereunto (in respect of those promises of God that such a people of him should be raised, and among others that blessed one also, by whom all the Kindreds of the earth should be blessed) the better example we have therein, ever in all things patiently to attend the Lord's good leisure, had never to use inordinate hast for the accomplishment of his good pleasure in us. How yet notwithstanding he afterward performed his promise unto him we have plainly set down: first, for his marriage; after, for his Issue likewise. As touching his marriage we are to note, both how Wife and godly a care was taken by those that were dealers for him therein: and howe good success it had, or how readily it did come on so soon as ever the time was come that God had appointed. What wise and godly care was taken by those that were dealers for him in that [ D] matter, appeareth first in Abraham himself: then soon after, in his Servant also. In Abraham himself we find first what course he thought best for his Son in that matter: then, what order he took for the effecting of it. The course that he thought best for his Son therein, was, that he should not have any Wife of the people of that Land wherein he sojourned, but of his own Kindred that he left behind him. The reason whereof may seem to be, for that God promising that land to his seed, it was most likely thereby that God was purposed to destroy them: and therefore that it was not good for any of his line, that had to await for so special a blessing, to match with those that were like to be so deeply accursed. The order that he took for the effecting of it, was, that both he made choice of a meet man for it (the eldest Servant of all his house, and which had the rule of all that he had:) and did not only earnestly charge him, but also swore him, by the Lord of Heaven and Earth, to be faithful therein. In his Servant it appeared likewise, both in the means that he used thereunto: and in his dealing in the matter it self, when he came unto it. The means that he did use thereunto were of two sortes: one, more usual; another, but seldom used by many. The usual was, that he took with him both for company and such things as he needed, what he thought convenient to such a purpose in liberal manner: to the number of ten Camels; having all his Masters goods under his hands. That other that is more seldom used, was, that he resorted to God by prayer. Wherein, we are more specially to consider, not only that he prayed: but also what was the thing he desired. In that he sought unto God by Prayer, in the business that then he had in hand, it ought to teach us, not to go so loosely and want only about our marriage, as it is the manner of most men to do: but with great advisement, and in best manner to address our selves unto it, and by Prayer to sue unto God for his blessing therein. In the thing that he desired, we have one point of it that is but general, and such as others that fear God, would, and do in such case, usually ask: namely, that he would so prosper his journey, as that therein he would extend his mercies to Abraham his Master. But another there is, that is extraordinary and very rare; but yet such withal, as argueth a special point of godly wisdom in him that made his choice thereof: which was, that he craved that God would direct him to such an one, as when he should require a point of courtesy of her (which was, that having drawn a Pitcher of Water at a Well, whereby he rested him and his Camels, she would give him leave to drink thereof) she should of her self willingly and readily offer him more then he had craved, as to draw for his Camels also. Which indeed was such a point, as not only might be a special token to him from God; but should argue withal, a Woman of special good disposition: and such as Christ himself did not find in that Woman of Samaria, when he asked a little Water of her to drink when he was weary; but on the [ E] other side, much unseasonable wrangling and gibing at her hands, to add a great weariness unto that which he had already. His dealing in the matter it self when it came to his hands, was partly here by the Well where he rested: and partly in the house where he was to have the Maid. In that his dealing which was here by the Well, we have the occasion first set down: then, how he did follow upon it. The occasion was, that the self-same token, which in his Prayer he had desired, was now given unto him by Rebecca, a fair young Woman, that immediately after his Prayer so made, came thither for water, and readily yielded that courtesy unto him, that in his Prayer he had desired. So just occasion being thus given, first he inquired further of her, of what stock she was, and finding her to be of that stock that his Master had prescribed unto him, he bestowed certain Jewels upon her, and bowed himself and gave thanks unto God: and then further inquired whether they had any lodging for him at her Fathers house. But then Laban her Brother understanding thereof, and seeing the Jewels that were given her, went forth unto him, and entreated him and his company in. At which time how he behaved himself in the house, we are now again to consider, and that in two principal pointes: one, that when they had set meat before him▪ yet notwithstanding he would not eat, till he had done his arrant unto them, and 〈◊〉 seen some ende of his business; the other, that when his business was done, 〈…〉 y could not entreat him to trifle out the time any longer with them. In both, a • i • hath behaved himself much to his own, and his Masters credit; and hath g 〈…〉 in a good example to all other Servants, howe to have themselves in then Masters business: so is it as strong a reproof to many of us that are of the Ministry, whose service when it pleaseth God to use to get out among men a Spouse unto Christ, we seek not to God to bless us therein, nor put ornaments on those of whom we may justly conceive good hope; but readily give our selves unto feasting before that ever we do our business, and if we speed some-what well sometimes, for the same we wast much time besides. The success that this business of marriage had, was answerable to the wise and godly care, that on both hands was taken for it. As Abraham was persuaded, that God would bless and prosper the action: so did he nothing fail him therein. His Servant prayed, and required a special token: scant had he done: when the self-same token was given unto him. As himself did see, that she was a beautiful or a comely young Woman: so when he inquired of what linage she was, he found her to be such, as his Mayster desired. The matter was no sooner propounded [ F] to her and her friends, but that seeing the hand of God so plainly therein, they readily yielded to all that was demanded of them. The one day he came thither about her, and till noon wist not where to hear of any such as he should have: but • re night he had his desire to full contentment; and the next day went homeward with her. And howsoever it pleaseth God, sometimes for our trial or needful exercise, to hold us off long, in diverse such cases: yet the time being come that he hath ordained, thus readily can he bring about, whatsoever he meaneth to any of his. As touching his Issue, we have there also set forth unto us, what means he used to obtain the same: then, howe far it pleased God to bless him therein. That he used some special means to obtain the same, it importeth that he was occasioned so to do: and so are we to consider, first of the occasion that he had thereunto; then, of the means that thereon he used. The occasion was no more but this, that his Wife was barren: and the means that thereon he used, was to pray for her unto the Lord. How far it pleased God to bless him therein doth likewise follow: namely, that it pleased GOD to grant him his desire; but yet in such sort, as whereby he did somewhat exercise them withal. He did grant him his desire, in that she did thereupon conceive: and was afterward delivered likewise of two Sons at one birth. In that exercise that he joined withal, we are first to consider of it, as it touched them: then, as the same, giveth instruction to us likewise. As it touched them, it did first respect herself alone: then both him and her together. That which respected her alone, was, that while she was with Child, she perceived some strange accident in her body, by the reason that the Children wherewith she went, strove together in her Wombe, and she could not tell what to make of it: whereupon, being troubled therewith, she repaired to the Lord, and so did understand by him, what the matter did mean. That which respected them both together, was no more, but that in those Children the course of Nature or common order should be a little inverted: both for that they should be divided among themselves, and grow into two several people's; and for that the elder of them should be inferior unto the younger. As it giveth instruction to us likewise, we learn thereby, that dissention and variance may be even in the Wombe of the Church it self, and among the Children of one and self-same venter: but there-withal (to the comfort of those that are of the Couenaunt) that the elder, and those that are here clearly in the judgment of flesh and blood, shall be the less and inferior to them in the favor of God.

5 Having seen that which respecteth their seed, that is, howe leisurely, and in what process of time it pleased God out of them to raise some people unto him, with [ A] whom he would establish that special covenant that then he spake of: now are we in like sort to consider of such things as concern themselves. And those are (as before I noted) but only two: namely, of what desert they were towards God; and what estate, while here they lived, he vouchsafed unto them. Of what desert they were towards God, it were but vain for any to search, as hoping to find, that by some worthiness that was in them, they had deserved these so great favors of God: for because that, of that kind it is most certain, that we could find none at all. But on the other side, our search must be, how unworthy in themselves they were, and how great infirmities did break forth in them: and yet notwithstanding, how it pleased God to work forth in them diverse good graces, for himself to crown with special favor. Which things we have most apparent in Abraham: but partly also in Isaac his son. As touching Abraham, we are in this respect to note, first such things as of this kind to him appertain before his calling: then, such others as appertain to the time that followed. Concerning those that belonged unto him before his calling, those are especially two: one, of his own person; the other of his Marriage. Concerning his own person, it is to be noted, that we read of no special goodness or worthiness in him, when first he was called: but may rather doubt, that because his kindred were Idolatrous, and he hitherto brought up and living among them, and because that long after Idols was found in Jacob's family, he also might be such as was not altogether without all stain therein. For as for that which Josephus setteth down of Abraham as himself thinketh good, or but reciteth out of others (Berosus, Hecataeus, and Nicolaus Damascenus) or that others of later time are wont to allege out of the Jewish Rabbius of his worthiness, zeal, and open profession of the true God before, as diverse of these things do show themselves to be but fabulous; so the best of them also do want the warrant of the written word: and both of them proceed of such Interpreters, as themselves were ignorant (at least in part) of that great goodness of God, that so often useth so graciously to deal with those that nothing deserve that favor. Concerning his marriage, it is the judgment of many of the learned, that Sarah his Wife was the same that elsewhere is called Iista, and then was she his brothers daughter: and himself confesseth to Abimelek that she was his sister, having both one Father, but diverse Mothers. But if then such marriages, were not only forbidden after by the law of God, but were also against the law of nature before, it cannot be avoided, but that such a marriage must needs be some special blemish unto him. Concerning those others [ B] that appertain to the time that followed, we find two special blemishes in him: one, that he denied his wife; the other, that he lay with Agar his bond-maid. In the denial of his Wife he offended twice: once, to Pharaoh the King of Egypt; another time to Abimelech King of Gerar. In both which he bewrayed infirmity in him, both in the occasion that he took so to do: and in the thing it self that thereon he did. The occasion that he took thereunto, was the hard opinion that he had of both those people's: and his own fear ensuing thereon. The hard opinion that he had of both those people's, was in effect all one in them both: namely that there was so little fear of God among them, that they would not stick to let themselves loose to inordinate lust, and to the accomplishment thereof in so full and licentious manner, as that bounds of honesty should not be able to stay them. The fear that he had ensuing thereon, was, that she being of special beauty, he thought if they did acknowledge themselves to be Man and Wife, some of them would not stick to slay him, that so they might more quietly enjoy her. The thing it self that thereon he did, was, that he forsook the just defense of his Wife: and brought hath her, and himself withal to deny a truth; and to take such a course besides, as whereby her honesty was by themselves betrayed, had not God otherwise holpen, unwitting to them. That he lay with Agar his servant, though it were not anything at all of the lusts of the flesh, nor without the consent of his Wife; but rather that her self did first move him unto it, and but only thereby to enter into the fruition of those promises of God that concerned his Seed: yet, in that Wedlocke was plainly broken thereby, it was so great and so foul a slip, as hardly might be thought at any time to be found in such a one as he. As touching Isaac his Son he also both denied his Wife, as his Father had done before him: and leaned over much to the course of Nature in seeking to prefer the elder of his Sons before the younger, when as God before had told them, that he had otherwise determined of them. Those good graces that it pleased God to work forth in them for himself, to crown with special favor, are diverse also: which do most of all appear in Abraham; but partly also in Isaac his Son. In Abraham we have two sortes of them: some towards God; others towards men. Towards God a special good faith: and out of the same, proceeding both obedience unto his word; and a thankful acknowledging of his goodness towards him. His obedience was seen, first in his own country: then in the land of his pilgrimage also. In his own country it appeared, in that when God did require it of him, he left the same, (being then well stricken in age) and came to sojourn withal that he had in a strange Country. In the land of his Pilgrimage it appeared likewise, first in not sparing some part of his body: then, in not sparing his children also. It appeared in not sparing some part of his body, whē he took upon him circumcision: which besides the loss of that part of the skin might well [ C] be a further trial to the judgment of flesh and blood, at all to meddle with any such covenant, as must have the Scale thereof imprinted on that part of the body, concerning which, even nature it self doth by shame chace us away, almost from all manner of dealing therewith, or speaking of it. In not sparing his own Children, it appeareth also, first in Ishmael: then in Isaac. In Ishmael it appeareth, for that though he did tenderly love him: yet, at the commandment of God, he readily did it. In Isaac it appeared much more plainly, for that when Ishmael was sent away, and now none left but Isaac only; in whom also the promise did stand of raising up that Seed that God did speak of, yet even then did he yield to part with him also: and not only simply (or howsoever) to part with him, but even to offer him up unto death; and that to be done by his own hands also. His thankful acknowledging of the goodness of God towards him, was seen likewise when he rescued Lot, and brought back all the spoil again, both in that he gave to Melchizedek the Priest, the Tith of all: and especially when the King of Sodom requiring but his people again, and yielding that he should have all the spoil, he would in no wise have any part of it, only for this, least he might seem to have been made rich with those things that were theirs, and so that God should not have all the whole glory of all his wealth and abundance of things that he enjoyed. Towardes men we find in him good tokens likewise, that are very plainly recorded of him; some towards a special Kinsman of his; others, towards strangers besides. That special Kinsman of his was Lot, towards whom Abraham exercised the part of both of a Father for a time: and afterward of a good friend also. He exercised the part of a Father unto him, in that he did not only take him with him, but also (as it seemeth) dealt so faithfully with him in his substance, that shortly after he grew so rich, that they could not both sojourn together, but were fain to part the one from the other. That afterward he exercised the part of a friend also, it doth plainly appear, both in his manner of parting with him; and that afterward he did rescue him also. His parting with him was in such sort, that when there fell some disagreement betwixt their Servants, he both entreated him, that there might be no disagreement betwixt them, being so near of Kin as they were: and gave unto him the choice of the Country, that he, though he were inferior unto him, should nevertheless make choice in what in part of it he had rather sojourn, himself contented and offering unto him, to take such part of it as he should leave. That afterward he did rescue him also, when by those Kings he was taken away, therein we find not only a special love to his Cozen: but also both valor, and wisdom too, in the performance or accomplishment of it. What care he had of Strangers also, appeareth likewise, both in his entreaty for the sinful Sodomites: and that he would in no wise be chargeable to the Hethites neither. In his entreaty for the sinful Sodomites we see it was great, craving, sparing of them if they had any reasonable number among them that had [ D] care of upright dealing: and therein descending by degrees, from fifty to ten several persons; the Lord thereunto answering, that if but so many righteous persons were found among them, he would for their sakes spare all the rest. That he would in no wise be chargeable unto the Hethites, it appeareth likewise, for that when Sarah his wife was dead, and he was desirous to have a place of his own among them wherein to bury, though willingly they would have bestowed that upon him that he most desired without any Money; yet would he in no wise so take it of them, but with all reverence refusing their liberality and courtesy towards him, he craved that he might give them the worth of it, and so in that sort he took it of them, and then did bury Sarah therein. In Isaac we have some things in like sort recorded, though (in respect of years that he lived, being 180. in all) they are but few: as that when he was to be sacrificed, he knew so well what appertained to the service of God, that himself espied what was wanting therein: another time, he went out to meditate: afterward, he openly built an altar and worshipped: and though he were much inclined to Esau at the first, yet when he saw that God had turned that to Jacob which he meant to Esau, we would not then alter the same: and last of all, he gave special charge unto Jacob, as touching the choice of his wife, and then also did bless him withal. Which things, if they seem to be fewer and of less moment then a man would expect, in such a compass of time, of so great a Father as this (especially considering the diligence of Moses, in matters that are not of so great moment as these) he may do well then to remember, that the less desert we find in them towards God, the greater is the goodness of God, who yet notwithstanding was gracious unto them: and that it may be, that even for that cause he would exercise and extend his goodness towards such, to teach us to gather, that always his first mercies to us are extended towards us, altogether of his own goodness to us, and nothing at all our deserts or goodness to him.

6 What estate, while here they lived, he vouchsafed unto them, may likewise be gathered, out of the Story that of them is left unto us: and it shall be good, so [ A] much the rather to consider of it, that we may the better know what portion in such things we also may look for at the hands of God; and not by such ignorance thereof as is in many, suffer our selves in expectation to aim at such matters as that thereby we sow to our selves the seeds of discouragement (and sometimes of despair) when after we find not in those matters, God to be so good unto us, as we in our own unadvised conceit, had thought that he would. And when we find that [ B] their estate in earthly things also was such as would content many of us, if so we might have it; but on the other side, failing of it, we doubt that then we stand not in any favor with God: in both these cases we are to consider, that the Church in those days was but young (and therefore so in those earthly things, to be dallied withal to their further training on, till they waxed more strong) that they also were chief and principal Fathers, and therefore that those things coming of the blessing of God might be much more due unto them (by the course that God hath taken) then a tenth part of them, in like proportion, could be due unto us; and that God himself might then be disposed, for many good causes, to be, in those matters much better to them, then afterward he would be to those that should follow. Being in this sort advised before, now may we enter into a more special consideration of their estate: and first, what it was generally; then, what it was in diverse particulars. Generally, it was a mere pilgrimage to them both: and yet notwithstanding much eased unto them. It was a mere pilgrimage to them both, in that they were among a strange people, and had among them neither house to dwell in, nor Land to occupy of their own: but were to carry Tents with them, wherein to harbor themselves and theirs; and to feed their Cattle where best they might without anoyance to those that did there inhabit. And so doth both God him-self term that estate of theirs and Abraham likewise, did make none other reckoning of it. It was notwithstanding somewhat eased unto them, both in those promises that then were made them of things that afterward should be done: and in their present estate besides. Those things that afterward should be done, which well might ease the bitterness of their Pilgrimage now, were, that their posterity should there inhabit: and that they should mightily prevail against their enemies. In their present estate besides they had like-wise to comfort them withal, two of those things that most men desire, and strive what they can to attain unto them: namely great wealth; and special honor with the people that there did inhabit. Of Abraham's substance or wealth it is said, not only that he was very rich in Cattle, and in Silver and Gold: but also, that his wealth was so great, that Lots goods going with his (as for a time they did) the Land was not able to bear them both. Of which also there is a further proof shortly after ensuing, in that for the rescuing of Lot, he was able on the sudden to bring forth to the field 318. exercised men, or (as we term it) trained Soldiers, of his own family. That his honor also was great among them, it appeareth likewise, both with certain of the Princes that dwelt thereby: and with those also that were of the Land where he did sojourn. Those Princes that dwelling there by did him great honor, were Pharaoh King of Egypt: and Abimelek King of Gerar, among the Philistines. The King of Egypt had him in that reverence, that though he were somewhat offended with him: yet when he was to depart [ C] out of Egypt, he gave special charge to his own people, for the safe conveyance of him and his, and of all that he had, out of his Kingdom. The King of Gerar likewise, though he also had like cause of offense with Abraham, yet both he gave him many great gifts (to win his favor) and the liberty of all his Kingdom, to dwell where he list: and afterward also did seek unto him to be in league with him, even for the honor and fear that he had him in. Of those that were of the self same Land where he did sojourn, first we find that some honor was done unto him without relation of anything that was the occasion of it: then, much more by such occasions as then were offered. That which otherwise without recit • ll of any occasion was done unto him, was, that those three Brethren, which (as it seemeth) were principal men in those parts were not only confederate or in league with him: but accordingly also went to war with him under his conduct, in that voyage that Abraham made for the rescuing of Lot his Nephew. The occasions were two: one, that piece of service that was done upon those four Kings, which a little before had over-run a good piece of that Country; the other, his request to have among them a burying place for him and his. When he was returned from that aforesaid piece of service, the honor that then was done unto him, was done by two Kings: the King of Sodom; and the King of Salem. Bera the King of Sodom (one of those five that were beaten and spoiled by the other four) did both meet him when he returned, a great way off (for the Valley where it is said that he did meet him, did begin at the South end of the Sea of Galilie the breadth of three full Tribes from Sodom:) and, besides that, was content to leave him all the spoil, and craved no more but only his people; and not those neither, but only of good will, and by his own special suite Melchizedek King of Salem (who also, as it seemeth, was Sem, and then his ancient a great deal) did him great honor, both bringing forth Bread and Wine, as it seemeth to refresh him and his company: and being besides a Priest of God, pronouncing a special blessing upon him. Upon his request to have a burying place among them, both all the Hittites generally, and Ephron a principal man among them more specially, did not only use great reverence unto him, and acknowledged him to be of special great dignity among them: but also gave him free choice to be where he would, in the best that any of them had; and when he had named the place unto them, they would needs have given it freely unto him. Then coming to Isaac, we may see, though his Story be very briefly set down, yet that he also was very rich: and in special honor besides. That he was very rich it doth plainly appear, both for that Abraham left him (in effect) all that he had: and for that afterward also God did further so bless him, that he waxed mighty, and still increased till he was exceeding great. That he was had in special honor besides, though it may sufficiently appear in this that he was [ D] so rich (for that it is the manner of all men generally, the greater that men are in such respect, the more to have them in estimation) yet one other Story there is that doth more specially declare the same: namely that Abimelek the King of the Philistines, come to him also to seek his favor, and to be in league of friendship with him. Those particulars which now we speak of, are only such exercises as whereby it pleased God to keep them under, or to make trial of their Faith, as himself thought good. Wherein because it pleased him ever withal, to afford some help unto them, therefore are we to consider of both together: that is, not only what their exercise was; but also, how it pleased God to help them therein. First therefore to begin with Abraham, whose Story also is most largely set down, if we mark it well, we may soon incline to think that it was in a manner a continue • ll temptation, so long as he lived, but that ever he had comfort mingled withal. And whereas the promise that God had made him, did rest in twoe principal points, one of the Land, the other of his Seed, we find that his trial was also in those. And first for the Land (one good part of the promise of God) he was almost no sooner entered into it, but that he was chased out of it again, with a special discredit to the Land it self: namely, that Famine that then did oppress it. Which also while he sought to avoid, then was he as much troubled again with a perturbation of his own that arose thereupon: so great a fear even of his life, that both himself denied his Wife (a manifest breach of no small part of the married man's duty) and made her likewise to do the same. When he was returned again, he was shortly after driven to adventure his life, and all that he had, about the rescuing of Lot his Nephew: and he could not do that neither, but that thereby needs must he hazard the enmity of those four Kings and of their people, that now had taken him away; and bred himself envy at home likewise. That storm also was no sooner over-blown, but that he found other trouble besides; both in his own Family at home; and in another part of the Country likewise. In his own Family he found himself charged by Sarah his Wife, with the ill dealing of her Maid, that despised her Mistress when her self had conceived: whereas notwithstanding neither was he (for ought that we read, and seeing he did no further defend her) justly to be charged with it; and herself had given the first occasion. That other part of the country besides, was that part where Abimelek the King of the Philistines dwelt: where while he sojourned he was troubled again with that perturbation of the fear of his life altogether as deeply as he was before, and to his great reproof withal. So likewise for his Seed, first he was kept so long from it, that not only his Wife, but also himself, thought it needful to make supply inordinately: and was full out one hundred years old, what time the [ E] promised Child was borne, five and twenty years after that the promise was first made unto him. Whereas in the mean season Nachor his Brother, to whom there was no promise made, had nine in all, besides the Children of diverse of them: and he on the other side, before he had any, in fearful manner was given to understand, that when he had them, they should be in hard estate under others for many years. And when the time began to draw near that now he should have some part of the promised seed, first himself in that old age of his, and all his Meynie (of that Sex) must be circumcised: a Sacrament never heard of before; and imprinted on such a part of the body, as that it must have been an hard matter for flesh and blood, readily and soundly to yield unto it. Last of all the promised Child once being given him, both the other that he had before (whom also he dearly loved) must first be abandoned and sent away: then the promised Child likewise must be slaughtered by the hands of his Father (having none but him now, and likely to be able to get any mo) in the way of Sacrifice unto God. But yet in these did not God forsake him, but ever ministered comfort withal. Though in that Land he was touched with Famine, yet was he provided for in another. Though himself stood in such fear of his life, as that he used inordinate means to preserve the same: yet was he under such a protection, as that he needed not so to fear; and so did it presently show forth it self in plentiful measure. His life indeed he ventured for Lot, and (in reason) did hazard the mortal hatred of those Princes and people, that he subdued: but, besides the victory that he had gotten, the Lord himself also bad him be of good comfort, and to stand in fear of none of them all. In that domestical blast of Sarah towards him, God likewise so ordered the matter, that first by his own discreet and moderate answer unto her, the mallapartnesse of the servant was chastised: and then, when thereupon for a time she fled, she was by the special commandment of God brought home unto her obedience again. In that other perturbation of his, when again he so feared to be made away for his Wife, that himself denied her as afore, and caused her also to do the like: yet then likewise he found the protection of God so ready towards him, that as again he might plainly perceive that he needed not so to have feared; and yet not without some touch to himself. As touching those crosses that concerned his Seed, though he were kept long from any: yet his expectation was often satisfied with those comfortable promises in the mean season; and it was so fully answered in the end, that thereby he might well account himself to be sufficiently recompensed for whatsoever delay was used before. And though then he heard of the hard estate of that race of his for a time: yet he heard withal, that after they should have a notable deliverance, and that the Lord himself would avenge the injuries that were done unto them. In his Circumcision there was nothing irksome to flesh and blood but only the pain: or else, the shame, so far to [ F] deal with that part of the body. The pain was not great, and that but for a few days; and the shame was more than needed, when it was such a thing as God required: and the matter being duly considered, both they were sufficiently recompensed in the Covenant that with them was thereupon made; and the nature of the Covenant was such, as that no other part of the body was so meet as it, whereon to imprint the seal of the Covenant. Though Ishmael were to be sent away, and that must needs be some grief unto him: yet the promise that was made concerning him, was enough to countervail the other in plentiful measure. And as for the offering up of Isaac (who now alone was left unto him) God did no more but prove him therein: and when it came to the point indeed, he would not so take him, but sent him home with him again, laden with great promises of wonderful recompense for the same. The Story of Isaac is much shorter, and so doeth not yield us so many examples as doth the other: but yet neither is it without for the quantity of it. For he also was driven out with a Famine (to the South-west corner of the Land) there to sojourn among the Philistines for a season; and there he also was in such fear of his life, that in the denial of his Wife, he did follow the self same steps that Abraham his Father had gone before: he therefore susteineth the like reproof; and shortly after, is both required to get him thence, and divert discurtesies (about certain Welles) are offered unto him: and in his Children both it was long before he had any; and he found himself exceedingly crossed by the hand of God in his purpose that he had to the 〈◊〉 , and thereupon was fain to lack the younger also for many years after. But yet in all these things God w •• with him now, even as he was with Abraham before. For though the Famine drove him out of the heart of the Land: yet in that corner had God provided well enough for him, and gave him increase of an hundred fold. He was in fear, even of his life: but the event declared, that it was much more than needed, and that there was more fear of God there, then he was aware of. He was required to get him away: but, both it was, for that by the goodness and blessing of God he was grown so great; and those that then were weary of him, did shortly after themselves seek unto him. They did him diverse discurtesies there: but God did elsewhere give •• m the thing he desired; and promised greater mercies unto him. As touching his Childeren albeit the time were somewhat long before he had any: yet then he had two at once; and each of them did afterward grow to a several Nation. And though in his own purpose he were beguiled: yet because therein he yielded so much to the usual course of nature, that he went against that ordinance of God, that was before determined of them, he was more quietly to bear it; and God besides did mightily bless the other also. Last of all, though his younger son were long away from him: yet afterward he returned notably blessed, both in Childeren and goods besides. His Childeren [ G] were, twelve Sons, and one Daughter: and for his goods it is plainly said, that he was increased exceedingly, and had many Flocks, and Maid-servants and Men-seuraunts, and Cammels, and Asses. Which also whosoever would more specially know, he might easily gather a scantling thereof, by the present that he sent to his Brother Esau: namely two hundred She-Goats, and twenty He—Goats; two hundred Ewes, and twenty Rammes; thirty Milch-Cammels, with their Colts; forty Kie, and ten Bullocks; twenty She-Asses, and ten Foales. For where such store was sent for a present, there must the whole stock be marvelous great.

7 Those other things that we have in the Story of these, of which I said a little [ A] before, that we must take them aside from the others, or to handle them apart by themselves, do most of them appertain to the Story of Abraham: but some of them also, to Isaac his Son. In the Story of Abraham we have some other things concerning his life: and somewhat likewise concerning his death. Concerning his life, some there be that do but concern his earthly estate there: but some others there are, that are of higher consideration. Those that concern his earthly estate there, are two: one, concerning his manner being among them; the other, moe Children which he afterward had. In his manner of being among them, first his abode seemeth for the most of his time at the first, to have been only as soiourning for some short time, now here, now there, as himself thought good, or as occasion was offered unto him: but that after he made, when he grew more old, in such places as wherein he did sojourn a longer time. That at the first he made his abode in those places wherein he came but only for some short time, it appeareth, for that we read of diverse times that so he did: and for that the Lord himself (after that Lot was departed from him) did specially will him to take such a course, as would enforce him so to do. That afterward when his age was greater, he rested longer where he did soiourn, it appeareth likewis, for that it is said, that he remained a long season among the Philistines (which may seem to be at Gerar, or near unto it;) and for that it is shortly after said likewise, that Abraham did dwell at Beersheba; where dwelling, likewise may well import a long abode. Then, though he were a stranger among them; yet did he not altogether keep aloof from them, nor estrange himself so far, but that he was in league with diverse of them, as by other occasion we have before: an example to us, not to refuse such neighborly help, as at any time it pleaseth GOD to 〈◊〉 us, though it be of such people, as nothing at all do join with is in purity of Religion, but rather are as far from it almost as may be. Those other Children that afterward he had, were by K 〈…〉 another Wi • e, whom after the death of 〈◊〉 he took: by whom he had fix other Sons, and among them, diverse that 〈◊〉 the principal Fathers of other people's, as generally the learned do note. But those Children of his, by that •• tter Wife, he sent away towards the East, from Isaac his Son, giving them but certain portions only, and keeping the inheritance for Isaac alone: as GOD also useth ofttimes to deal, sending away the Children [ B] of the world with good portions of these earthly things; but reserving those better things in the world to come, for those that are under the Covenant by adoption and grace. Those that are of higher consideration, are of two sorts: some, that do concern himself or his; and some, that do concern others besides. Those that do concern but him and his, were certain special favors of God towards him: and those were, either in those promises that he made unto him; or in the means that he did use to confirm him therein, that by infidelity he should not leese the benefit of them. Those promises that he made unto him, were either of the Issue that he would give him: or the Land, whither now he called him. For his Issue it was promised, first for them all, or the whole body of them generally (meaning those especially that were under the Covenant) not only, that they should be many; but also that they should be very blessed besides: then, for one special one among them, which was Christ, that in him all the Families of the earth should be blessed. Concerning the Land, whither now he was called, that also did he promise, that he would give to him and his in time to come. The means that he used to confirm him therein, were diverse: first by a special Seruaunt of his; then, by himself. In that first he did it by one special Servant of his, we are to consider, first of such things as belong to the substance of the comfort that was given unto him: then of some circumstances thereunto appertaining. Those things that belong to the substance of it, are two: one, that came of his liberality; another that came of a principal spirit. That which came of his liberality, was, that he brought forth Bread and Wine unto Abraham: belike, not only a token of his good-will towards him; but also, both to do him that honor, and to refresh him and his company, upon their return from that their voyage. For as touching that which diverse have gathered hereupon, to draw this fact of his unto an oblation or offering, because that he was a Priest of God: seeing that it hath no warrant in the word that there is used, by the propriety of the tongue it self, therefore we are not to trouble our selves with it. That which came of a principal spirit, is the blessing that then he uttered: wherein first he pronounced Abraham to be a blessed man, and to have that blessing of his from the most high God, possessor of Heaven and Earth; and then blessed that most high God likewise, for giving that victory unto Abraham over those his enemies. The circumstances are two: one, of the time; another of the person that did it. That of the time was, that then he had this blessing given him, when as he returned from that his voyage, wherein because by his doings and good success therein, he might easily provoke both enmity abroad of those that he spoiled, and envy at home of his Neighbors there: therefore of necessity must this blessing come unto him so much the more welcome, because it came in so fit a season. The person that did it, or by whom it pleased God to bestow this blessing upon him, is (as it seemeth) delivered unto us, not by his own, or proper name; but by an appellatiue: being called Melchi-zedek, and King of Salem; but being indeed (as is most likely) that most reverend and honorable Patriatke, the Son [ C] of Noah, that is known by the name of Sem. Of which point, although I know there is question, not only among the learned now, but also among the learned of old: yet, as I take it, there need to be no doubt conceived, of those that will indifferently ponder the weight of argument, that is for the opinion of those that do account the same to be Sem. And then, if it pleased God to use so honorable a Patriarke to the better confirming of Abraham his servant: needs must the comfort be so much the greater. Whereas therefore he is there said to be a king of a principal Citty thereby, called Salem then, but Jerusalem since, & a righteous King •• sides, (for that is the interpretation of his name) and, besides this his Royalty, w •• also a Priest of the Living God; hence doth it follow, that the comfort that he should give, should in both those respects be very great: that so great a man, & so good a Prince, should deal with Abrahā so as he did; and that a Priest of the highest God, should so behave himself unto him. When he came himself to do it, there we find, that first he did it upon occasion offered by Abraham; then, again, of himself alone. Whereas he did it by occasion offered by Abraham, we are to consider, both of the occasion that Abrahā gave: & how God thereupon did confirm him therein. Abrahā gave occasion twice a once, for his seed; another time, for the land that was promised. And God likewise did confirm him therein; first for his seed: then, for the land. In the former of these, the occasion that Abrahā gave to be further confirmed, was that when God by occasion had made him promise of special favor, he thereupon replied, that seeing he had no child, but a stranger must be his heir, such special favor proceeding from God, could be to little use unto him. For that may seem to be his meaning, then that he inferred, that he might look for no great favor, when as he had not yet so much as a child to succeed him, but must be fain to make his servant his heir. That occasion being offered; we are to note what confirmation or strengthening was given him: and therein, not only how God at the first did give it; but also, how he did even then reward the faith of Abraham for resting thereon. The manner that he used in giving the same, was that he told him, that he should not need to make that stranger his heir for want of children: and therewithal bringing him forth in a starry night, and willing him to look up, and to tell the Stars if he could, he told him that the seed that he should have should be so many, that they also could not he numbered. The reward that Abraham had for believing the same, was, that it was accounted to him for righteousness: out of which the Apostle gathereth matter of great moment, for our free Justification by Faith, altogether without the works of the Law. In the latter of them, the occasion that Abraham gave him, was, that when God again told him that he had brought him out of Vr of the Caldes to give him that land to inherit, he thereupon did ask him again, whereby he should know that he should inherit. Where we note by the way, that the Faith of Abraham, which is commended (and that most [ D] worthily) and so rewarded a little before: yet notwithstanding may seem, in this matter to have some doubting now. The confirmation that hereupon was given unto him, was by a set and special Covenant that God would make with him. For which cause God willed Abraham to provide such things, as whereby men were wont to enter into a set and solemn Covenant one with another: and then did make the Covenant accordingly with him. Which if we think good more specially to consider, then may we note, first that God would have these things prepared: then, what use was afterward made of them. In the preparation of them are these two: that GOD himself did so require; and that Abraham did accordingly. In that God himself did so require, it appeareth thereby, not only that God was ready to strengthen his faith; but also, that therein he condescended to that manner of doing it, which in such case was used by others. In that Abraham did accordingly, it showeth not only his obedience therein: but also (and a matter worthy the noting) that although his faith were great, and so is to us commended; yet did he not think good to refuse this further strengthening that God did mean him. A needful lesson for many of us, that upon the presupposed strength that already we have, we little use any of those means that God hath given us, whereby to strengthen our weakness withal. Comming to the use that afterward was made thereof, there do we find, that some part of it was accidental, and not seeming to be meant unto it: but all the residue, such as doth so fitly accord with the business that was in hand, as that it may well be accounted more proper unto it. That which was but accidental, and not seeming to be meant unto it, was, that when Abraham had divided those Beasts, and laid both them and the Fowl in order, awaiting when the Lord would come and go betwixt them, as the manner was, certain ravening Fowl did prey upon them, so that Abraham was fain to tend the same, and to drive them away: a figure belike (and so is the judgment of diverse) how ready the enemies of the people of God would ever be to prey upon them, especially when they should seem to be forsaken or rent in pieces; and yet that in no wise they may hope to rest upon them, for that they have a strong defender, and one that doth continually tend them. And that it was Abraham that drove them away, it may signify unto us, that seeing it pleased God to make that Covenant with him, he doth afterward so accept of him to such purpose (and much more of Christ) as that for his sake, he ever bestoweth that goodness upon them. Of that which doth so fitly accord with the business that was in hand, as that it might well be accounted more proper unto it, some part of it showeth how God dealt with Abraham a little before the Covenant: then, how he made the Covenant it self. In the former we are to consider, first how it pleased God to affect Abraham before: then, what after he said unto him. That wherewithal he did affect him before, was an heavy sleep: and [ E] very fearful darkness withal. That which God after said unto him, is altogether prophetical, and concerning him and his Seed: concerning which, first he setteth down their estate for a certain time generally; then, doth he more fully open certain particulars thereunto appertaining. Their estate is so set down, that somethinges are grievous and heavy: and some others again, of special comfort. Grieuous and heavy needs must it be, when he told him, that for a surety his seed should be not only a Stranger in a foreign Country, and that for the space of four hundred years: but also, that they should be in bondage unto them, and entreated ill at their hands. Comfortable it was likewise, that God himself would punish those that entreated them ill: and that afterward he would bring them forth again with great substance. Those particulars that belong thereunto, which afterward he doth more fully open, are two: one, concerning Abraham himself; the other concerning his Seed that followed. That which concerneth Abraham himself, was that this affliction should not touch him, but that he should go to his Fathers in peace, and be buried in a good age. That which concerneth his seed, was, that they also in the fourth generation should return thither again: and a reason given therewithal why it should not be by and by, for that the iniquity of the Amorites was not full. In the latter, that is, how God did make the Covenant it self, first we have a circumstance of the time set down: then, that which doth appertain to the substance of it. The circumstance of the time is, when the Sun was set, and that it was dark night: so, as it seemeth, causing Abraham for a time to awaite his laysure, until the day was fully past, and the night already come in. Unto the substance of it do appertain these two: the visible representation that then was given; then the opening of the same. The visible representation that then was given, was in these two: a smoking Furnace, and a burning Torch; and both those passing betwixt the halves. By which (not to trouble our selves with the judgment of diverse herein) it should seem to be the likeliest of all, that the parties betwixt whom this Covenant was made, should seem to be shadowed hereby: and then, allotting the burning Torch to represent God the party that made it, whoever is a most clear and burning light; the other may well signify Abraham and his posterity, who, though by instruction kindled never so much, yet are they never notwithstanding but smoking. The opening of this visible representation, we may well take to be that which followeth; for that it is, said, that God at that time did make a Covenant with him: and therewithal showeth in what words he made the same. All which tending to this ende, that unto his seed he would give that Land, he boundeth [ F] forth the same unto him, first by two special Rivers: then, by the people that there did inhabit. Those Rivers were, the one of them that of Egypt, coming down by the City Rinocorura, which shutteth up the borders of Egypt, on the South and South-west of this Land of Canaan; the other, Euphrates, that divideth from the main Land on the North and North-east: the Land being otherwise bounded from the West and North-west by the Middle-earth-Sea, which in Scripture (in respect of those Seas or Lakes which they had within the Land) is termed sometimes the great Sea. The people were those which then dwelt in the Land: of whom there are certain of them, whose dwellings are thought to be known unto us; and others again, whose dwellings we know not, but that they were of the people then. By those that are known, the South part of the Land is promised, not only within, both the South boarder of it, as by the Kenites, and the heart of it too, as by the Hethites and Jebusites, but some part without also, among the Edomites, as by the Kenezites; then also, the most of tract on the other side of Jordan, as by the Rephaims, Amorites, and Girgasites: and by the Canaanites, though some part of it particularly, yet even the whole generally, for that the most part of them descended of Canaan the Son of Cham, and afterward went all under that name generally. The Kadomites and Perizzites as yet I find not where they were placed: but it is certain, they were in this compass; and likely also, that then they were of special account. Of himself he did it a while after, when Abraham was ninety years old and nine: and that, both by changing their Names; and by ordaining circumcision withal. In changing their names, he began with Abram, whom by interpretation before an high Father, him now he called Abraham, that is, a Father of a multitude, or of many: then, coming to Sarai, that is, My Lady or Mistress, her now he called Sara, that is a Lady or Mistress. In ordaining of Circumcision we are to note, first that he would yet further confirm him thereby: then, in what manner he did the same. That God would further confirm him thereby, after all those promises made, and so often repeated, and now after the changing of both their names likewise, out of it we may fruitfully gather, that in matters of difficulty it is hard for men to believe, in such confidence and strength, as they ought to do; when as God himself, that knoweth what is in us, worketh so hard upon us therein: and then, if Abraham needed so strong confirmation, who notwithstanding before had shown, in diverse great trials, so notable and so rare a Faith, what staggering may not we doubt in our selves, if negligently we use those means that the wisdom of God hath prescribed unto us, and if we do not carefully labor to strengthen our selves the best that we can? In his manner of doing the same, we are to note two principal matters: one, how fit a sign he took unto the purpose that he had in hand; the other, how far he would have [ G] the same to extend. The purpose that he had in hand, was some part of it but likely only: and some part of it were certain. That part of it that was but likely, was that God may seem to have had some meaning to humble Abraham himself thereby, and all his people that should afterward follow: and therefore that he made choice of that part of the body, as whereunto reason would hardly yield. Certain it is not, because we have there no warrant for it, that then he had any such meaning: and yet notwithstanding it is likely enough, both because God is wont so to deal, and our Nature doth so require; and for that there be of our best Interpreters that so do take it. And then out of it we are to gather, ever to have all our senses, and all the powers and faculties of man generally, in all things subject unto the will and pleasure of God: for that the dealing of God with his people is wont to be such, as that otherwise we are like in all things almost to stumble. That part of it that is certain, that he meant to have it a sign of the Covenant that he made with them: which Covenant was recited a little before; namely, that both he would make him so fruitful, that out of him he would raise many Nations (and among them Kings likewise) and that he would be God unto him, and to his seed after him. In which respect (namely of such a propagation which was the chief part of the Covenant then) none other part of the body could have been so meet as it, whereon to imprint the Seal of that Covenant. How far he would have the same to extend, is by himself plainly set down; namely, to all the Males of that Family of his; and therein, even to the Child that was eyght days old. Wherein it shall be good more specially to note, first on whom he did not lay it: then on whom he would have it to lie. Those on whom he would not lay it, were all others that were none of that people, and among themselves, the Women-kind also. In that he did not lay it on any, but only on those that were of that people, we may to good use note (as others also have done before) that we and others of the Gentiles, when we received the Law of God, were not bound unto this circumcision, by this ancient ordinance of God: and therefore that nobody need in such case to make any conscience of observing the same; though otherwise there be some other places, that (not being taken by the original) may seem to require the same of all. Women also may seem therein to be spared, not only in respect of that other ceremony of Purification, which was afterward by the Law cast upon them: but also, for that (betwixt the Male and the Female) such propagation doth originally or first proceed only of the Male, and not of the Female but secondarily. Out of which there be that gather, that original sin is from the Man, and not from the Woman: a good point to be noted, both in the Incarnation of Jesus Christ; and to help to rectify the judgment of those that have thought sin to have proceeded from the Body unto the Soul, and not from the Soul to be Body. For if Original sin proceed but from the Father (and therewithal the better part of man likewise) and only the Body or the inferior part of Man from the Mother: then have we [ H] a reasonable good light therein, how the Incarnation of Christ, may be without sin, seeing that he took but Flesh of the blessed Virgin, and had not Man, but the most holy to perform that which otherwise by course of Nature is done by the Father. Whereby also it may appear, that Men need not so to labor to get the blessed Virgin also to be without sin, that so they might find, how Christ might take his Flesh of her, and yet not have it stained with sin unto him. For by this we are taught to gather, that sin proceedeth from the Soul or inward Man: and that the Flesh or Body is stained from it, or by the uniting thereof unto it. Those on whom he would have it to lie, were all the Males of that people: not excluding little Children therein. If all that were of that people must use it: we also may in no wise account us the people of God, unless we despose our selves to observe whatsoever ordinances he giveth to us. If it were to be imprinted on Children also, who nevertheless were unmeet for procreation as yet: we also need not to doubt, but that, in the way of any Covenant of God, we may have good hope, whatsoever vnlikelihoodes may be for the time. And if yet they were therein forborne for a time: we also may learn, both to bear with the weakness of others; and if ours die, before they may conveniently have the Seal of the Covenant (as no doubt many of theirs did, before they were eight days old) nothing to doubt of their estate towards God thereby. Those that do concern others besides, were some of them nearer to Abraham: but other • again, much further of. Of those that were nearer, some of them were sundered from him: but one there was, that still kept his former estate with him. Those that were sundered from him, was first of all Lot: then, a good while after, both Ishmael his Son, and his Mother withal. In the sundring of Lot from him, we have both the occasion of it set down: and in what sort it was performed. The occasion of it was, that both Abraham and he were grown so rich, that they could not both dwell together: a good example, how hard it is, for those that are rich to keep together: and how good a Tutor or Guardian Abraham was to his Nephew Lot. For if Abraham and Lot could not do it, it is like to be much more hardly performed by others. In what sort it was performed, resteth in two principal points: one, that Abrahā, though the elder and greater, yet did he give the other his choice; the other, that Lot too •• the choice that was given him, and finding the Coastes of Sodom and Gomorrah best to like him for the fruitfulness and riches of them, he thereupon made his choice of those. In that that Abraham was so moderate, and condescended so far unto his Inferior, it layeth before us a good example, for all men in such like cases to follow. In the choice of Lot, although it were indeed the fairest in the judgment of Flesh and blood; yet, afterwards proving so ill as it did, it may teach us likewise, that in such case we may choose the fairest in sight, and yet have the worse if we lay thereunto the proof of it after: and seeing, that even at that time also it was certainly known, that the inhabitant • were very bad in their ways, it may teach us withal, how dangerous a thing it is, so far to side our selves to those that are ill. In the sundering [ I] of those two others we find, that first it was attempted by Agar, before that ever the Child was borne: but afterward effected indeed, by the appointment of God himself. When it was attempted by Agar, before that ever the Child was borne, it was crossed or made void by God himself, and she returned home to her Mistress again: and so for this matter, we have it more specially declared, both how far her self did attempt it; and in what sort God did cross it. In her attempting of it, first we have the occasion set down: then, how she did work thereupon. The occasion was, that Sarai her Mistress now began to deal hardly with her concerning which, we have likewise set down, both upon what reason she did it: and what order she used therein. The reason whereupon she did it, was, that Agar, after that she had conceived by Abraham her Master, now began to despise her Mistress: a matter that is so oft in experience (in cases that are some-what of that kind, but yet much farther from the right of any allowance then this) as that we need so much the less to stand upon it, and yet is it good to such ende to mark it. The order that she observed therein, was, that first she opened her mind unto her Husband, and had his good leave therein, before she did anything unto her Servant. That so she first acquainted her Husband with it, and had his express license therein, that was a course of good moderation, and good pattern for married Women in such case to follow. But that she seemeth to have made that complaint to her Husband impatiently, charging him to be some cause thereof (which notwithstanding she quickly found to be otherwise) in that she committed a double fault: one, that so wrongfully she charged him; the other, that she took it not to her self, as justly required, in that she did first give the occasion, both councelling her Husband to take that course, and her self to that end giving her Servant unto him. The occasion being so far given by her Mistress, she thereupon fled or ran away from her: wherein we are to note, not only that so she did; but also in what manner she did it, fleeing into the Wilderness it self. In that so she did, she shown her self little to regard, that her self had justly deserved, that her Mistress should in such sort use her, for that so contrary to her duty she had made so light of her. In that she fled into the Wilderness, it showeth, how desperately she did, or how little regard she had then of her self, that did not put her self in service to some other, nor sought to soiourn among the people, or in some City: but so abandoned her self to the solitary and dangerous Wilderness; or at the least, took that way home-ward to Egypt, which as it seemeth was not the nighest, and, being alone, very dangerous also. How it pleased God to cross it, is in such sort set down unto us, as that first we have set down, how the Angel of the Lord dealt with her in that matter: then, how far she did yield thereunto. The Angel first of all dealeth with her in that present matter: then in another of greater moment. Concerning that present matter, first he searcheth out in what case she standeth: then he doth prescribe unto her, what she shall do. He searcheth out in what case she standeth, both by asking a question of her: [ K] and by awaiting her answer unto it. In the question we have noted unto us, in what sort he calleth her: and what it is that he inquireth of her. He calleth her by the name of Agar, Saraies Maid: thereby giving her to understand, that in estate she was a Servant, and ought to behave her self accordingly. He inquireth of her, both whence she came, and whither she would: so to gather her to a better consideration, both that she left the place that she should not; and that unadvisedly she had entered this journey, not knowing her self whither she went, or able to give no reason of it. And we in like sort are ever to mark what our estate or condition is, and constantly withal patience to abide therein: and to know withal, that if at any time we leave it, we know not then whither we go, neither are able to give any reason for our remove. In the answer that she gave unto him, she acknowledgeth her self to be Saraies Servant; and answereth but the first part of the question only; namely, that she fled from the face of her Mistress: so acknowledging her fault therein; and confessing (in effect) withal, that she was going she wist not whether. That which the Angel doth hereupon prescribe unto her, resteth in two principal pointes, one, to return to her Mistress again; the other, to submit her self unto her: a very good pattern of the duty of all, in all such cases. That other matter of greater moment was concerning the good purpose of God towards her, in those should come of her: first, how great a posterity she should have; then, concerning that very Child wherewith she went then. Her posterity he told her, should be very great: and so many that they could not be numbered. Concerning that Child wherewith she went thē, first he speaketh unto her of some things appertaining to his birth or first coming into the world: then, of some others that show what kind of one he should afterward be. Those that appertain to his birth, or first coming into the world, are two: one, that shortly she should be delivered of him; and the other, by what name she should call him. In the former of which, her folly is reasonable plainly rebuked, that being so near her time as she was, she put her self to the hazard of such a journey 〈◊〉 impatiency also, in that being so near the time of her deliverance, which was like to win her favor of all, yet she did not bear for a time, especially being then so short as it was, and her self of necessity needs must know it. In the latter, we may also note the goodness of God, who himself being so great, doth nevertheless so graciously regard them: and the better to fasten this in the heart of this desolate Woman, did impose that name to her Child, that should signify so much unto her. Those that are to show what kind of one he should afterward be, do show what he should be first in himself: then, towards other. For himself, it is said, that he should be a fietce and sharp man: as indeed such are the Childeren of the flesh, towards the Childeren of the covenant: and meetest for God wherewithal to exercise his Children. What he should be towards others, we have set down in these two: one, that his hand should be against all Men, and all Monnes hands likewise against him again, (and such peace is there ever betwixt the Childeren of [ L] the world, and the true Childeren of GOD;) the other, that (notwithstanding) he should increase and prosper, even in the face of all his brethren, as ours also do for many of them, even to the discouragement sometimes of the faithful. How far she yielded hereunto, appeareth in these two: first how thankfully she received this warning and favor of God; then, in her returning to her Mistress again. She received that warning and favor of God so thankfully, that she made the place it self a memorial of it, by the name that she gave it: not only to her-self; but even to the people that did afterward follow. A good pattern for us, so to advance the glory of God in our time, that it might live among those that succeed us, when we are gone. That she returned to her Mistress again, it is not here in plain terms recorded: but yet notwithstanding plainly implied in that it is afterward said, both that she brought forth her Son unto Abraham, and that Abram gave it the name. A good example for us likewise, if at any time we have slipped or started aside, from our duty or calling, yet in some good time to return unto it again. How it was afterward effected indeed, and by the appointment of God himself, to the ende that we may the better conceive, we are first to note the occasion of it: then, to come to the thing it self. The occasion of it was, that Ishmael did laugh, or mocked Isaac: which the Apostle accounteth a kind of persecution, and saith that so it was then also; as we in like manner do find that so it is still: namely, that Hipocrites in the Church of God (as Ishmael in the house of Abraham) are ever grievous to the true Childeren of God. In the the thing it self we are to note two principal matters: one the punishment that it brought upon them; the other, the moderation wherewith it proceeded. In the punishment that it brought upon them we are given to understand, first what it was: then, howe it proceeded. It was the casting of them both out of the doors: as our mockers also may not ever have place in the Church of God. The course of proceeding was, first that it was of Abraham required: then, that it was by him performed. Of Abraham it was required first by Sara: then, by God himself. When Sara did require it, we are to see both in what sort she did require it; and what effect it took with Abraham. When she did require it, she did it in such terms, as that it may seem, that there was some business betwixt them about the right of the inheritance, because Sara, when she required that the bond-Woman and her Son should be cast out, she added withal, that the Son of the bondwoman should not inherit with her Son: which it may seem Agar was practicing; and that the Boy himself, being now about foureteen years old, was by her induced to aspire unto it. So the Synagogue and her children are ever ready to encroach upon the right of those that are better then themselves, though they see their right therein to be never so clear: as in these days of ours, the profaner sort do every whery almost, not seek to share or part with the Ministry, but to possess themselves (in effect) of all their livings. The effect that it took with Abraham, was somewhat, though not so much [ M] as God did require of him immediately after. Somewhat it was, because it was grievous unto him on behalf of his Son, to have that required of him. And so many of the better sort of our Superiors, are loath to cast out those profane persons, that have invaded the maintenance of the Ministry: though the Church it self, yea and the glory of God withal, do never so justly require the same. When God did require it, he did add comfort withal: and so are we to note first in what sort he did require it; then what was the comfort that he gave therewith. In that he did require it, there be two things to be noted: one that it was the very same that Sara had required before (and for the matter we spake of before, it is not unlikely, but that our Superiors will find, that what the Church requireth now as due unto them, that also will GOD himself require then) to which end also it doth appertain, that he doth so precisely will him withal, to do whatsoever she required, both as touching the Boy himself and his Mother; the other, the reason that he giveth therewith, which was, that it was but Isaac only, by whom that seed should be derived, on which God would bestow those special blessings that before he spake of (and so may ours in like sort reason, that it is not that which is the needful maintenance of the Ministry, but their other lands and goods that God will bless unto them.) The comfort that he gave therewith, was, that he would make the other a great people also, because he was his seed: and so may of ours hope, that if they be of the seed of Abraham, professors of the Gospel but after their manner, yet will God so bless them also, in the things of this world, that they need not to meddle with the Ministers portion, no more then Ishmael because of that, should need, to intercept anything that belonged to Isaac. In Abraham's performance hereof, we are to note, first the substance of the thing it self: then, the manner of doing it. The substance of the thing it self was, that he did it as it was required: and so should our superiors too, send away all our Ishmael's, from the inheritance or portions of those our Isaac's. The manner of doing it resteth in two points: one, that he rose up betime to do it (and so should ours▪ even the same morning, it seemeth, being that night admonished of it; the other, that he gave them so little with them for ought that we read (though it be thought that all is not mentioned) that it seemeth thereby he did not gratify them (no more should ours) with any part of that which belonged unto Isaac, though otherwise his affection was great to the one, and not unlikely but to be somewhat to the other also, but yet did he give them but bread and water, to enter them into their journey, and so did leave them to God's providence. In the moderation wherewith it proceeded we are to note, first that they were in hard estate for the time: then, that God did comfort them with better shortly after. Their hard estate for a time, was first in this their casting out: then, in some other things that immediately followed. Their casting out, was a worse [ N] matter, than, it may be themselves perceived: so to be sundered from the peculiar people of God, and from the blessings that to them were promised. Of those that immediately followed, one was common to them both, which was their wandering in the wilderness: others more propper to either of them, as the Boy ready to perish by thirst; and the Mothers sorrow thereon, getting her-self somewhat out of the way, that she might not see her Childs departure. But now when they were in this distress, God came in with that his comfort unto them: first delivering them from their present distress; then, coming forth with farther favors. For their present distress, first it is noted, that the Lord heard the cry of the Child, called to his Mother, bad her to be of good comfort, and to go take her Child again; and that he would make a great Nation of him: then, that the Lord opened her eyes, so that she espied a Fountain near unto her, whereby to relieve their present necessity (as we also see not our good, in things that are nearest unto us, until the Lord do vouchsafe to open our eyes, that so we may find it.) Those farther favors were, that the Lord was with the Child after, so that he had presently a dwelling there in the wilderness, grew to be valiant and ready of his hands, and by his Mothers procurement was married to an Egyptian woman. He that still kept his fourmer estate with him, was Isaac his Son, of whom we have no farther to consider here, but only while his Father lived, during which time, the Story goeth but of his Father, and not upon him. In whom we have two special things to be considered: one, what crosses were in his way; the other how it pleased God to help him therein. The crosses he had, did some of them arise directly from others: and some of them arose, as it were, but only of themselves. Those were, Ishmael first, and Abraham after. Ishmael, as we heard, did in such sort gibe at him even in his Fathers house, & without any cause given by him, that the Apostle calleth it persecution: and Abraham his own Father who tenderly loved him, bound him and laid him on the Alter, and was ready to slay him unto the Lord. To have arisen of themselves we may account these two: that Ishmael his base Brother came up so fast or prospered so well, while he yet stuck still in his fourmer estate: and that he having such an issue promised, his Father notwithstanding as it seemeth did not seek to provide a Wife for him, till he was almost forty years old; and then had no Child neither (his Wife being barren) till twenty years after. Howe it pleased God to help him therein, is to be seen in every of them. For Ishmael and his mother withal, were presently cast out thereupon: Abraham was stayed from doing any hurt unto him; and besides had a blessing of great price given him, whereof Isaac also was to be partaker; and if it were long first, yet afterward he shown himself to be careful of it, and to have a special good regard unto it: though Ishmael in earthly things got up very soon, yet were there better laid up for Isaac: and albeit the Ishmaelites did sooner increase, [ O] yet multiplied the others shortly after exceedingly also, and without comparison were the more blessed people by far. Concerning his death it is noted, first of what age he was when he died, namely one hundred threescore and fifteen years old; then withal, that he was not only full of years, or as we say, of a great age, or that he had lived (in his own contentment) even to the full, but also had an hundred years in the service of God, to those that he had lived before (and hope that God will prolong even our years too in his service, albeit we be old when we come unto it:) then, that Isaac and Ishmael his Sons did both join together in burying of him (as not only the Children of God, but even the Children of the World also, in such kind of duties are ofttimes forward enough) and that they buried him in that very place which to such purpose before he had bought, and where himself had buried Sarah his wife.

8 Those that were farther off from him, and yet within the bounds of his Story, [ A] were most of them now living already: but some of them unborn as yet. Those that were now living already, were, first two of the Neighbor -Princes, both in one case to speak of: then, two several people's of the same Land, in diverse cases. The two Neighbor Princes were, Pharaoh the King of Egypt, for the one: and Abimelek, the King of Gerar, for the other. That they were both in one case to speak of, I therefore account, because they both would have taken away their soiourners wife, but that the Lord did stand fast with him against them both. Where first it shall be good to consider of such things as are common to them both: then, of such others as are more proper to either of them. Common to them both it was, that for her great beauty, first they were desirous to have had her, and yet though they were but Heathen men, not as his wife, but as they thought she was but his Sister: then also, that being admonished thereof by the Lord, they restored his Wife untouched to him again. And so our great men in the world, are ready enough some-times to take women unto them, not much regarding by what right they have them, and therein to offend much farther, then either of these: and so like-wise much more boldly to deal with Church-livings, married (as it were) before, unto the Churches whereunto they belonged; especially, when the Incombents themselves, for their own safety, or to avoid some special danger, durst not claim their right unto them. Neither do they, when once they have gotten them, so readily part with them again, as in that case these two Kings then did: notwithstanding, whatsoever reproof they find, in the better sort of the learned now, and of the Fathers themselves of old; or in the holy Scriptures, which themselves will not deny to be the undoubted word of God. Proper unto Pharaoh it is, that he entreated Abraham well for her sake, and thereupon gave him both Catle and servants plentifully [ B] (therein far passing in that kind of humanity, many of ours) that God did cast great plagues for that fact of the King, both upon the King himself, and upon all his house besides (and, in this case of ours, he is without question the same God still) and that he parted not with that booty, as it seemeth, but in great perturbation of his mind; therein giving us a reasonable good scantling, what in such case we may look for in most of ours, if at any time they come so far, as to part with such booties again. Proper unto Abimelek it was, that he did it singleness of heart (as the Lord himself acknowledgeth) and yet that he is specially and straitly charged upon pain of death to himself and to all that he had, to deliver to that stranger his Wife again (specially noting that he was a Prophet, and that he should pray for him, insinuating withal, that he did stand in need of it:) that when he delivered her he gave them great gifts besides; and yet just reproof to them both (so would ours also be dealt with) for concealing their wedlock: and that till this was done, the Lord had stricken them all with barrenness, but then did cure that defect unto them. Those two several people's of the same Land were the Sodomites, and their neighbors-by, for the one: and the Hittites or the sons of Heth, for the other. As touching the Sodomites and their neighbors adjoining, there be two principal things of them declared: first their chastisement; then their destruction. In their chastisement, the cause of it seemeth first to be noted: then, the chastisement it self. The cause of it is, as it seemeth, the same that goeth a little before: namely, that the men of Sodom (and so belike the residue also, because they were both in their chastisement, and in their destruction, partakers with them) were wicked, and exceeding great sinners against the Lord. Their chastisement was, first that they were constrained to serve another Prince bordering on them (and they that cannot better use their liberty, are worthy to be abridged of it) the space of twelve years: and that, when they endeavored to deliver themselves from that yoke of bondage, they were then overthrown in battle, and their Country clean spoiled besides; saving that Abraham, to recover Lot his Nephew, did after overtake those that had done it, prevailed against them, and brought back again the spoil they had taken, In the story of their destruction we have in like sort set down both the occasion of it, and the thing it self. The occasion of it is declared to Abraham by those three Angels whom he received: and it is (in effect) as the other; namely, because they were so exceeding great sinners. But therein it shall be good to consider, both in what manner it was opened to Abraham: and what moderation is there declared to have been used therein. In the manner of the opening of it we are to note, both that God would not conceal it from Abraham: and what the reason was why he would not. That he would not conceal it from Abraham, it is a reasonable good testimony unto us, that from those that are his indeed, he will not conceal what he is to do, of any of those things that any way concern them or theirs. The reason why he would not conceal it from him, is partly given out of the favor that Abraham was in with God: and partly out of the use that Abraham [ C] would make thereof unto others. In respect of that favor that he was in with God, the cause is given, for that he should be a great and a mighty people, in whom all the Nations of the earth were to be blessed; and for that he knew him, (which seemeth to be, for that Abraham did so often give so good testemony of his faith and obedience towards God, as that God which otherwise perfectly knoweth both the ways and hearts of all, had nevertheless a more special knowledge of him) that he walked vprighly before him; a kind of knowledge that is to be wished, God might have of every of those that more specially profess themselves to be his servants. In respect of the use that Abraham would make thereof unto others, it is said likewise, that to that end he imparted so much unto him, that he might charge his Children and Family after him to observe or keep the way of the Lord, by exercising themselves in justice and judgment, and that so the Lord might perform unto him what he promised. In that part of the story which showeth what moderation was used towards them, we are to note, first how it was debated before: then how it was performed after. In the debating of it before, we are in like sort, first to consider of the motion of Abraham on that behalf: then, of the answer of God unto him. In his motion on their behalf we may note, that purposing to make some kind of intercession for them, and to that end drawing nearer unto the Lord, he then did it, when two of them were gone about that business already. So are we to consider, first of the circumstance of that time: then, how farforth he entreated for them. In the circumstance of that time we may note, that notwithstanding they were gone, and the Lord telling him before what their purpose was, whereby he might easily gather that now already they were gone about it: yet had he that good opinion of the equity and mercy of God, that even yet he doubted not but that good might be done. Comming to consider how far-forth he entreated for them, we are to note two things: first that he made no motion at all for his Nephew Lot; then nevertheless, that he had a special care for the better sort among them generally. In that he never made any motion for his Nephew Lot (whom notwithstanding he loved so dearly that a little before he did for his sake hazard the lives both of himself and of all his company, and therein advanced himself mightily and strangely too, to an hard and venturous piece of service, as we saw before) we may take it as a good example to us, how to forget all respect of flesh and blood in the judgments of God, & in all such things besides as do specially concern the glory of God: as the High Priest is afterward directed never to moorne for the death of his friends whatsoever. Neither might Aaron the Father, nor Eleazar, nor Ithamar brethren moorn, for Nadab and Abihu so pitifully taken away as they were: and long after that, neither might Ezekiel moorn for his Wife; nor the people for Jerusalem it self. That nevertheless he had a special care for [ D] the better sort among them generally, it appeareth plainly in that he bent his speech to move the Lord, first not destroy the good with the ill: then also, for a few good, altogether to spare many ill. If he should destroy the good with the ill, he doth in plain terms show, that he accounteth it such a thing, as he would never have him to do: and that being the Judge of the whole world, it were far unseemly for him, and plainly that it were no upright judgment. That for some few good he would likewise have the whole people to be spared, it appeareth most plainly, in that beginning but with fifty, he nevertheless cometh (by degrees) at length to ten: earnestly moving, that the whole company might be spared for them. In the answer of God unto him we are to note, that he also saith nothing concerning Lot, though he dealt notwithstanding very graciously with him: and so may we hope, that God ofttimes is mindful of those that do appertain to any Seruaunt of his, though themselves do never desire to have the course of God's judgments, for them intermitted. As touching the rest, he doth graciously yield to all his demands, showing himself ready to spare them all, if there in those Cities he might find but fifty, five and forty, forty, thirty, twenty, yea or but ten just persons among them all: and then, as having yielded to whatsoever might in any reason be requiered, and Abraham seeking no farther neither, he departed from him; as also Abraham thereupon returned homeward again. Out of which we may gather, that God is exceeding merciful unto us, even to the uttermost that our selves can think any reason to look for at his hands (a great deal more also, though this example reach not so far:) and that God useth to spare many ill, for some very few good among them; so making the world (though themselves do not see it) very deeply behoulding unto those few Children of God that are among them. In the performance of their destruction, after that so far it was debated before, we are to note, first how themselves, by their own exceeding great iniquity, did 〈◊〉 themselves to be most worthy of it: then, how accordingly it fell upon them. They declared themselves to be most worthy of it, by certain foul iniquities of theirs, which brake forth of them on a present occasion that then they took. So we are to consider, first what that occasion was: then how naughtily they dealt thereupon. The occasion was, that those two Angels of the wrath of God that were sent to destroy it, taking upon them the likeness of men, travailing from one place to another, and being earnestly invited by Lot to take their entertainment of him, did in the end yield unto him, and so went in as to lodge, and sojourn for that night with him. A good pattern of hospitality in Lot: and how notably the same was now rewarded, in that he so received Angels, when as he thought they had been but men. How naughtily they dealt thereupon my sufficiently appear, both by the foulness of their sin it self: and by their own impenitence therein. The sin it self was most odious especially in the very nature of it: but very much also in that it was offered to such as it was. The nature of it cannot but be exceeding evil, both [ E] because it was very beastly, carnally to know their own sex, and because therein it was directly against nature it self. It was exceeding evil likewise, because it was offered both unto strangers: and to such, as by one of their own Citty now were taken to harbor. Their impenitency therein is wonderful also, first in that which they did themselves: then, in that they would not be said by others. That which they did themselves, was, that they came so many about it, even the whole Citty to speak of: and nothing shamed, in so extreme beastliness, one of another; neither the younger sort of them, nor yet the elder. Those others that would have stayed them were, first Lot himself: then, those guests of his, the Angels. Lot, to the end that he might stay them, to avoid one evil, doth of himself offer another: offering unto them his two Daughters, maidens as yet, to abuse at their pleasure, so that those his guests might be spared. In which we may note some things in him: and some others, in them likewise. In him we may find some things commendable: and some others, reprouable also. Commendable it was, that he had so special a care to preserve his guests from such villains: and that, notwithstanding they were now so very badly given (which also himself doth not wink at, nor bear with them in it) yet he doth term them his brethren, and doth gently entreat them. Reproueable it was, that he yielded so far unto them, that he allowed them a less sin, to stay them from a greater: and that therein he would have yielded his own daughters unto their filthy lusts, whom by the nature of his charge, he above others ought to preserve. Whereby also it seemeth, that he had no remembrance of God, in that, in so great distress as this, he sought not unto him. In them may we note that they were marvelous wickedly set upon their sin, when as neither the abuse of those young women would content them: nor that pitiful and unnatural fight, to see the Father so ready to prostitute his Daughters unto them, could make them give back from the wicked pupose they had in hand. Yet afterward the Israelites, enraged in their minds against the Moabites, and in the heat of battle against them at that present, when they saw the King of Moab being then in desperate case, and very sore distressed by them, to sacrifice his own son that should have reigned after him, to obtain in that distress some help of his God's, so abhorred the fact that they presently left him, and went their ways. But these are so far from relenting, that they bid him stand back; upbraid him that he was but a stranger; charge him that now at his pleasure he would over-rule them; threaten to deal worse with him then with those others; and accordingly make towards him inforcible manner, even to break open the door upon him. The Angels therefore now beginning to take the matter in hand, first take-in Lot, and shut-too the door against the rest: and then stroke that whole company with amazedness of heart, and blindness of sight, that they could in no wise find the door, and in the ende were weary of seeking it. So they shown thenselves very plainly, that they were most worthy of the wrath that was cast upon them: & how accordingly it fell upon them is now to be seen. Where first we are to note one special manner that God useth: never to be so grieved with the wicked, but that still he retaineth his favor to those that are his. Here therefore may we see, that the safety of those whom he will preserve is first regarded: and then, are those over-whelmed with wrath, whom he meant for their sins to destroy. So are we first to consider of those whom it pleased him to vouchsafe such favor: then of those that had no such favor offered unto them. Concerning those to whom he vouchsafed to offer such favor, we are first to see, who they were: then, in what sort they were dealt withal. In searching out who they were, we are to note, that such favor was offered to moe, then afterward enjoyed the benefit of it. So that some there were that did enjoy it: and others, that did not. Those that did fully enjoy it, were three persons only, and those of Sodom: whereas, not only it, but Gomorrah also, Admah, and Zeboim, three other Cities, were all destroyed at this time also. And those three persons were none other, but only Lot, and his two Daughters: whom the Story will afterward show, not to have been so very good, but that we may see, that it was to be imputed only to the favor of God, and nothing at all to their goodness, that they were not with the rest destroyed. To find in what sort they were preserved, we are to note, that the dangers were two: and as the dangers themselves were diverse; so were they diversely preserved also. Their former danger was in Sodom, where then he dwelt: which that they might escape, the Angels did now plainly tell him, that they would destroy that Citty, for the great iniquity that was therein, and that the Lord had sent them to do it: and thereupon willed him, out of hand, if he had any there whom he would be loath to have destroyed, to get them away; and themselves also to hasten away so fast as they could. And when Lot made not such hast as the danger that he was in did then require, then those Angels took him, his Wife, and his Daughters, by the hands, and led them forth, and bad them fly for their lives, and neither to look back, nor to stay in all that plain Country, but to speed them soon to an Hill that they shown him, that they might be safe there. Their latter danger was such, as now, by that commandment of the Angels, Lot himself did fear to be towards them: namely, that if he might not be safe but till he came thither, or (as others take it) but there; he doubted it was more then they could reach in time; or else, that some ill might light on him there. Hereupon he besought the Angels (but gathering his speech then, as only to one) that as he had found exceeding great favor in his eyes, so to preserve his life from that common destruction of the rest: so it would please him now in that favor of his, to spare him his flight unto that Mountain, least they not being able in time to reach it, might so be overtaken with that destruction with the others; but rather that he would give them leave to fly to a Citty that was there, but a little from them, pleading that it was but a small matter to grant them so much, or as others take it, that the Citty it self was but small. Whereunto the Angel answered, that [ G] he had now yielded to gratify him in that point also; and for his sake would spare that City, and therefore bad him to make hast thither; telling him withal, that he could do nothing till he were there. Whereuppon, in process of time after, the Citty it self was in their tongue, called Small or Little; that being the meaning of Zoar, whereby it was called. Those that did not enjoy it, though it had been offered unto them, were some as yet remaining in Sodom: and one, of this company that the Angels had thus brought forth. Those that yet remained in Sodom, were those twoe Men that should have married those Daughters of Lot: who, when their Father in Law that should have been, told them that the Lord would presently destroy that Citty, and therefore willed them forth-with to get them out of it, made light of it, as though he had but jested with them. As many of us likewise, do ofttimes make but small reckoning of such judgments as the Servants of God have espied, and tell us to be hanging over our heads. That one of this company whom the Angels themselves had brought forth, and yet miscarried, was the principal person but one, even the Wife of Lot himself: who, contrary to that they were bid, looking back, was thereupon turned into a Pillar of Salt; by that judgment of hers to season others, who by so fair a warning as it, would not take any season her self. Those others that had no such favor offered unto them, were all the other Inhabitantes of those four Cities, of whom it is said, first that Lot and his company getting to Zoar, by that time the Sun hegan to get up, and so being out of danger now, then presently the Lord cast down Fire and Brimstone on those Cities, and utterly destroyed them withal the Inhabitants of them, & whatsoever grew on the ground besides: then also, that Abraham getting up betimes in the morning, and coming to the place where he had stood before the Lord, and entreated for them, and now looking towards those Cities, and the Country about them, himself was in some part an Eye-witness of that their destruction, seeing the smoke of that fire, arising as the smoke of a Furnace; but yet that God, when he overthrew those Cities wherein Lot dwelt, did remember Abraham, and for his sake, sent Lot away safe, having before made promise unto him, among other things, that he would bless those that blessed him, among whom Lot we may easily conceive was one, being so near him, and otherwise so much beholding unto him as many ways we know that he was. As touching the Hittites or Sons of Heth, we have in them a good example of humanity to strangers: wherein we are in like sort to see, upon what occasion the same did arise; and in what manner it was performed. The occasion consisted of two principal branches: one, the death of Sarah, Abraham's Wife; the other, that Abraham thereupon made motion unto them, to have a burying place [ H] among them. As touching the death of Sarah, it is declared, of what age she was when she died, namely, 1 27. years old: and where it was that it pleased God to take her hence, namely, in Hebron, or the Territories of it, an ancient Citty in the Land of Canaan. As touching the motion that Abraham thereupon made unto them, to have a burying place among them, we have noted unto us, at what time he did it: and in what manner he did. For the time, it was not (as sometimes with us in our idleness and vanity, omitting such needful business as then we should do, and occupying our selves before we need in such matters) until the time that she was already departed this life: nor, until he had done that duty of mourning for her. The manner of it was, first as touching some place or other generally: and, when he found them so willing, as to give him choice where himself would be, then for one place more specially. In his motion for some place among thē generally, he first granteth, that himself is but a stranger, and soiourner among them: and therefore would desire no more but to have some burying place, proper to him and his among them; yet, that so much he would gladly have. Wherein there is no question, but that he had no superstition at all in burial: but that because himself was privy, that God had promised that Land to him and his, this was a fruit of the Faith that he had in that promise of God: thus before hand taking, so far as he could, possession thereof, not by the those dead bones of hers, but by that living Faith of his. When he saw them so well inclined unto that motion of his, that they gave him free choice among them, then he directed his speech for one place more specially, and named that special place unto them, desiring them that they would be means for him unto the owner thereof, that for his money and full worth of it, he might have it of him: and, when that also was presently offered unto him of free gift, by the owner himself then present; yet, doing obeisance for their great courtesy, he still persisted, not to have it but for his money. The performance of it was a great part of it in their readiness before: then, in the final and actual agreement of both parts after. Their readiness before, both to the first motion generally, and to the other which was more special, both in the whole company of them, and in Ephron the owner of that piece of ground that he most desired, was both an example of good humanity unto strangers: and a good pattern withal, of what dignity the servants of God may be, even among the strangers of this World, if they can rightly carry themselves among them as they ought to do. In the final and actual agreement of both parts after, the one party did set a price thereon, and parted with it; the other gave the price that was set, and accepted of it: and both these in the presence and •• ght of all the company. Wherein both Abraham declared not only his equity [ I] •• that he would so fully pay for whatsoever he had; but his wisdom also, in that he • old not loosely do, what he thought good and meet to be done: and Ephron likewise, •• Heathen Man, both a great and a loving regard to that honorable Father, though but a mere stranger to him; and his equity too, in affording so good assurance, for what he was willing to part with unto him. Abraham therefore, when this piece of ground was made sure unto him, did there bury that honorable Matron Sara his Wife. Those that were unborn as yet, and yet notwithstanding have their beginning within the compass of this Story, are a couple of people's that were great and natural enemies to the people of God (and of whom afterward there is special mention:) which were the posterity of Moab and Ammon. Concerning whom, we have here set down, in what sort they had their beginning: namely, that their own Father begat them at unawares of his own Daughters; Moab of the elder, and Ammon of the younger of them. A beginning not altogether unmeet, for such a people, as afterward they proved to be: and, an example withal, both how easily one of the better sort may foully fall, if he take not good heed, and more in such solitary dens of ours sometimes, than among that sinful people of Sodom; and how ungracious Imps so bad copulation is ever most like to yield unto us.

9 Abraham, now being already departed as we saw before, and such other things [ A] being remembered as to his Story did appertain, both of those that were nearer unto him, and of others farther off from him, now are we to come to Isaac his Son, and to see the Story of his time also. Concerning which we are to note, that of him there is nothing so much set down, as either of Abraham his Father before, or of Jacob his Son after: and that the compass of his time is much furnished with relation of others, partly with some mention of Ishmael his half-brother, and of Esau his elder Son; but especially with Jacob the younger. So are we first to consider what we have set down of himself: then, what we have (in the compass of time) set down of those others. That which is set down of himself is most appertaining to his life: but some part appertaining to his death too. That which is appertaining to his life is some part of it, as it were but general: and some part of it, more special. That which we may account to be general, is, that which concerneth his whole estate, not respecting one thing or other specially, but only the whole: as namely, when it is said, that after the death of Abraham, God did bless Isaac his Son. Which is not meant of any one blessing in particular, but that as God was with his Father before, and in all things prospered his affairs and ways among the people, with whom he sojourned: so was he now with Isaac his Son, even as he was with his Father before. As also it doeth a while after, more plainly appear, when Abimelek King of Gerar, fearing his might because he saw him to increase so much as he did, had charged him to depart out of his country. For then, not only God himself did bid him notwithstanding to be of good cheer, and told him that he was the God of his Father Abraham, and now would be with him also, and blessed him: but even Abimelek himself likewise, together with one of his special friends, and the Captain of his Army, came and desired to have a league with him, even only because they did so plainly see, that the Lord was with him. That which is more special, is most appertaining to such time of his as wherein he made no preparation yet for his death: but partly also unto such time, as when himself doubted that he had not long to live, and was therefore desirous, for one thing specially, to take some order before. That which belongeth to the former of these, resteth in two principal branches: one concerning his marriage; the other concerning his own habitation. Concerning his marriage, first the time only is noted: then, some other things of greater moment. For the time it is said, that he was full forty years old when as he was married to Rebecca; then, that it was twenty yerees more, before he had any Child by her also: a special good example to teach all men with much patience to await the performances of God's promises towards us, when as notwithstanding those great promises before, concerning a great posterity to be from his Father and him derived; yet, as his Father had not him till five and twenty years after, so he also was now threescore years old before he had any. Those other things of greater moment, are some concerning himself; and some others concerning Rebecca his Wife. Such as concern himself were these two: one that he humbly besought the Lord on the behalf of his Wife because she was barren (a good pattern for us also, in all our necessities to seek unto God;) the other, that the Lord was entreated of him, so that his Wife soon after conceived, and was with Child by him. As we in like manner need not to doubt, but that God will hear us likewise, in such things as are needful for us, if we shall truly seek unto him. Such as concern Rebecca his Wife, are those things that did befall her, both while she was wlth child with those twins with whom she then went: and when she was delivered of them. While she was with Child with them, she sensibly perceived, that the Childeren strove together in her womb. Whereupon being troubled, and somewhat dismayed at the straungenesse of it, she inquired of the Lord what the matter meant (a good example for Women in all cases of Child-birth, and for us all besides to follow, in all our troublesome thoughts likewise, and whatsoever other necessities at any time we have:) and the Lord then told her, that there were two special people's in her womb (and so ever in the Church here) as a reason sufficient, that it was no great marvel if they did not better agree; and that the most usual or ordinary course should so far give place in them, that the younger should grow the mightier, and the more worthy, and that the elder should accordingly be in subjection unto him. A comfortable pattern to those that are the more despised sort in the world here, if they do soundly cleave unto the Lord: that though the world malign them and can never let them be quiet by them; yet are they the better with God, and so shall be acknowledged too, when the time by him appointed shall come. When the time was come, that she was to be delivered of them, the former of them came forth ruddish and hairy: and therefore, seeing that being so hairy now, even at his birth, he attained to that which other Childeren commonly have not till they be of some growth, nor then neither but in much scanter manner, therefore they called his name Hesau, as already come to perfection. After whom came forth the other, holding his brother by the heel: and for that cause they so termed him Jacob, signifying to hold by the heel. Concerning his own habitation or being, we are first to consider where it was: then, what was the manner of it. As touching the former, we are to note, that hitherto having remained in this Land where Abraham left him, and which was promised, in time to be theirs, now by occasion he left the same, and went unto Gerar a Citty of the Philistines, and was of purpose (as it seemeth) to have gone thence unto Egypt, as Abraham his Father on the like occasion had done before. The occasion of which his removing was a Famine, that now in his time also (as in Abraham's before) fell on that land wherein he sojourned: for avoiding of which, being of purpose to go into Egypt, but admonished by the Lord that he should not so do, he went but only to Abimelek King of Gerar and sojourned there. A sufficient example, both that God doth sometimes prove his dearest Children with such necessities: and yet that themselves may not shrincke from them neither. But being there, he was not able thereto continue, but after a time was fain to return into the main Land again, the Philistines having but an outside of it. So are we more specially to note, what was the Story of his being there: then, what followed when he came thence. Being there it is very plain, that God did exercise him diversely: but yet therein also did show himself very gracious unto him. The exercise was, partly by his own infirmity: and partly, by the envy of others. Of his own infirmity it was (and the same very great) that he also now denied his Wife, as his Father had done before, first in Egypt, then here also. But this was great infirmity in him, not only because that he might well have been warned by that infirmity of both his parents before, and by that reproof which they had for it: but also, because the Lord himself had promised to be with him, and to bless him; and gave such prerogative to his seed besides. And if such infirmity were found in so great Fathers as those, and in such matters withal: we are the less to be discouraged, if the like now and then fall out in us. Of the envy of others it was, that when they [ D] saw him so mightily to increase, they then quarrelled with him about trifles, and would not rest till they got him forth from among them. That nevertheless God did show himself to be very gracious unto him in both, it doth in it self very plainly appear: first in that time of that his infirmity; then, in the time of that their envy. In the time of that his infirmity, he did not only preserve his Wives chastity in the mean season; and otherwise brought forth the truth of the matter (which himself concealed so much as he could:) but also put such a fear into their hearts, of some special vengeance to be cast upon them, if any of them had done that villainy unto her, as that straight order was presently taken, that they should be safe from all such danger. In the time of that their envy, God did not only preserve him safe, that they did him no hurt to speak of, but only some little trifling displeasures: but did specially bless him besides. Those trifling displeasures wherewith he suffered him to be exercised by them (while otherwise he preserved him from all special hurt) were of two sorts: one, by the King himself, or by them all generally: the other by particular persons only, and those inferiors. By the King himself, or by them all generally, he was commanded to depart thence: and the reason is given, for that he was grown much stronger than they. By particular persons, and those but inferiors, there were two pelting displeasures offered unto him: one, that they filled up with earth those old Welles or watering-places, which the servants of Abraham his Father had in Abraham's time digged before; the other, that the Sheepheards or Heards-men of Abimelek strove with his servants twice about others, newly digged by him, challenging those to be theirs likewise. That special blessing that God besides bestowed on him, was either concerning his own substance: or else concerning those hard neighbors of his. Concerning his substance, it is plainly noted, both that sowing in those parts, he reaped an hundred fold increase, and so did maruailously increase: and that in his greater and smaller Cattle, and in his own family besides, he was now grown exceeding great. Concerning those hard neighbors of his, first God himself did then again appear unto him, and bad him be of good comfort, assuring him, that for Abraham his Fathers sake he would have a special care of him, and in all his distress ever be with him; and this so comfortably, that Isaac himself being well encouraged thereby now, there built an Altar and worshipped: then also, he put that fear of him into the hearts of Abimelek and some others of the chief about him, that they came soon after unto him, and sought to have league of amity with him, which also he did not only confirm unto them; but having before set his servants to assay if they could not light on some spring there, and they now bringing him word, that they had light on a good fresh spring, he thereupon, by the oath of amity or good neighbor-hood, which at that time passed •• t •• xt them, gave name to that place, and so calling the place Shibah, that is, an Oath, the Citty that afterward grew up there, was thereupon termed Beer-shebah. When himself doubted that now he had not long to live, and thereupon himself [ E] wa • desirous for one thing especially, to take some good order before he departed, he called his elder Son unto him, and told him, that now being old and not knowing the time when God would call him, he was now purposed, while yet he lived, and was of good sense and perfect memory, to leave a special blessing unto him. So he bad him take his Bow and Quiuer, and go and kill him a piece of flesh, that he might have such meat as was to his appetite, & so would he bestow that blessing on him. Esau did as his Father bad him: but by the policy of his Mother, both his Father was beguiled, and himself prevented therein by his Brother. Whereby it may seem▪ that God was therein disposed to have a special preservative for the people of Israel that were out of Jacob to be raised, against the pride that otherwise might arise in their hearts, in respect of the prerogative that they should have, not only above those that came of Esau, but above all others besides. For though God himself did mean the same to Jacob: yet did his Mother and he hast so inordinately thereunto, that thereby it was notably stained to him and his. That which is set down of his death, is no more but at what age de died: and, who did bury him. He died at the age of one hundred and fourscore years: and was buried by Esau and Jacob his Sons. As touching those others that in this compass of Isaac's time are mentioned also, and first to begin with those that are less remembered, who are, as we said, Ishmael and Esau, of Ishmael we have no more in effect set down but that as God before had promised Agar his Mother, and Abraham his Father afterward also, that he would bless him and make him great, that twelve Princes should come of him, that he should grow to a mighty people, and take-up a great portion of those partes to dwell in, as also that they should be a Martial people, having War in a manner with all men, and in a manner all men again with them likewise: so have we here a likely beginning, towards the accomplishment of all that was promised. For here it is said, that he had twelve Sons (who also are by name recited) that they became Princes of their own people's, and had a large part of those Countries to dwell in: which albeit Adrichomius doth as it were confine or straighten close to the read Sea, on the East side of that Sea; yet Tremellius and Junius do much farther enlarge it, even to Susiana, lying on the Persian Sea, and bordering on Persia it self. In his life also, being 137. years, there is a good probable token of some special favor of God towards him. Of Esau we have some-what more then so. But as the Apostle did afterward account him a profane or godless person; so have we nothing of him (to speak of) but that which doth much tend thereunto: and yet notwithstanding, both that Jacob his Father did affect him more then the other; and that God did vouchsafe to give him a special blessing besides. That we have nothing of him to speak of, but such as are probable arguments that he was profane indeed, may indifferent plainly appear, first in the whole course of his life: then, in certain particular actions of his besides. [ F] The course of his life seemeth to be, that he gave himself to Hunting, being, as he was, so skillful therein: a great wasting of precious time, which under so godly a Patriarke as his Father was, no doubt might have been much better spent. Those his particular actions besides, that boad such a matter, are of two sorts: some that argue a small care that he had, in certain matters of weight that did much concern him; others, that he had but small feeling of his own sin neither. Of the former sort there were two: one that so easily, or fondly rather, he parted with his birth-right; the other, that he did in such sort marry. As touching his Birth-right, his Brother did no sooner move him in it, but he was as ready to yield it unto him: and though he was at that time hungry, yet, besides that it came unto him for lack of better government; both he might otherwise have supplied his want therein, and he might well have conceived, that his Brother would not have failed him in that point neither, though he for that matter had stood to his own. In his marriage he did not only match himself with a couple at once, and afterwards took him a third besides: but also made his choice of such, as, for the better of them, he had little comfort in the promise of God, being as she was, of Ishmael's race; and for the others, being of the inhabitants of that Land, nothing at all, but discomforture only, because they were an accursed people, should be in servile estate unto others, and were in the end to be destroyed. That wherein he seemeth himself to have little feeling of his sin, was extreme hatred to his Brother, for preventing him of the blessing, purposing with himself to kill him for the same. For himself parting with his Birth-right before, and by likelihood understanding since, that the blessing was to go to his Brother also: as in the latter of them he was to rest in God's ordinance, and to hold himself contented therewith, though himself had deserved none other; so in the former he might plainly see, that by his own folly before, he had justly deserved now to be excluded. Yet he considereth not his own sin: but boileth in wrath against his Brother: That his Father did affect him more then he did the other, is plainly set down: and less marvel should it be unto us, if good men sometimes do bear a natural affection more unto such, as in whom they see no great matter towards God; then to such as themselves do know to be much the likelier, to be of far greater price with him. That God did vouchsafe him a special blessing besides, it is plain likewise, both for that he grew so fast to so great a people, that soon after they became a Kingdom: and had eight Kings one after another (but of diverse families) successively reigning, before there was any King at all, in the line of Jacob, or Israel. A manifest example, that in earthly things God is ofttimes more liberal to the Children of this World, then unto those whom himself by adoption and grace, hath taken a great deal nearer unto him. That which we have set down of Jacob, is (as I said) without comparision, a great deal the •• re, occupying many whole Chapters it self alone: but yet extending it self ofttimes to such particularities, as that, in the course that we are in, it may well be abridged. It is i • effect no more but this: that now by occasion he was fain to leave this his [ G] Country for a time; and returned not again, but a little before his Fathers death. So that his whole story, within this compass, is but of that journey of his: first setting us down the occasion of it; then, the story of his journey it self. The occasion of it, was first of all the hatred of Esau his Brother: but then also, a special regard of his own bestowing in marriage. The hatred of his said Brother was such towards him, as that Rebecca his Mother feared he should have been slain if there be had stayed. Whereupon seeking in time to prevent it, she first labored to get her Son in mind to withdraw himself out of the way for a time: and then, to persuade her husband also, himself to send him forth likewise. She sought to persuade her Son to get him out of the way for a time, by showing the danger that he should be in staying there, his Brother being resolved to slay him. But then, coming to her husband, we do not find that she spake anything to him of that matter (and then have we therein, a pattern in her, of a special good moderation of her affections: and so consequently, both a proof of her wisdom; and a care that she had not to cast her Son Esau clean out of favor:) but only uttered what regard she had, to have Jacob matched in marriage, better then was Esau before. Therefore concerning that regard that they both had to bestow him better in marriage, as she did take this opportunity to move him in it, and he did readily yield unto it: so it is good to mark withal, how ready a way there was before laid forth unto both. For we read before, that those two Wives of Esau which he had taken of the women of that Country-breed, were a great heart-break unto them both: and therefore less marvel, and no new thing neither, that now she plainly told her husband, that she for her part could have no joy to live, if Jacob were in such sort matched; nor that Isaac did thereupon so readily call him, and, without any longer drift of the matter, sent him away. So by this occasion Isaac calling for him, and now of his own voluntary and free consent, confirming unto him those blessings, which before, being himself beguiled he bestowed indeed upon him, but thought that he had bestowed them on his elder son Esau, and charging him not to match himself with any of the Canaanites; but to go to his Uncle Laban, and there to marry some Daughter of his, besought the Almighty God to bless him, that he might increase and grow to a mighty people, and inherit the Land, that God before had promised to give unto Abraham and to his seed, wherein he had been but a soiourner yet. In the story of this his journey we find, that for a time he was (in comparision) but in bare or mean estate: but afterward that he was greatly increased. He was (in comparision) but in bare or mean estate, both at his going thither: and for most of [ H] his time there. As touching his going thither, although himself were then in mean estate: yet is it very apparent withal, that God was then also very gracious unto him. That himself was then in mean estate, may sufficiently appear in this, that whereas we have no mention of him at all, but only at his setting forth, and in two places besides as he was on his way, in none of those have we any mention of others with him, much less of any attendance: & himself doth afterward confess, to the glory of God for his great increase then, that at this time that now we speak of, he passed over Jordan but only with his staff, as scant a furniture as any way lightly can by conceived. A matter (in my mind) that is not lightly to be regarded; considering withal, that at this time he was sent to provide himself of marriage: and therefore more specially to be considered, both in what respect it may seem strange unto us; and, what our selves may gather out of it. It may seem strange unto us, that he was sent forth so barely, both in respect of the common usage of all (to speak of) in all such cases: and in respect of some things also that did concern that case of his more specially. The common usage of all (to speak of) is known to be, if Parents send forth their Children, anything far, and to their friends, ever to do it, something like, as themselves are able: especially, if it be about their preferment in marriage withal. The things that more specially concerned that case of his, were of two sorts: one, time past; others of the time then present. That of time past, was the example of Abraham a little before, whereunto Isaac himself was privy. For when Abraham was above such a matter for his son Isaac (who also was then almost out-right forty years old, and therefore not to be conceived, but that he minded in what •• re his Father went about that business) he sent the chief Steward of his house about it▪ who also had with him ten Camels, and other attendance of men besides: and went so provided, that he gave Jewels and rewards very liberally as occasion was offered. Those that were of the time then present, were two: the one, how convenient (if not clearly needful) it might seem for Jacob now, to have been sent forth with much better regard then so; the other, how able Isaac was, so to have done. How convenient it might seem, that Jacob had been sent forth with much greater regard then so, ariseth out of two principal considerations: one, that now it appeared that God had made choice of him, on whom to bestow that special blessing: the other, the danger that he might be in by the wrath of his Brother. Seeing that God had now made it known, that he had made choice of him for that special blessing, he was accordingly to be regarded: though not for outward pomps sake; yet so far as was requisite, that his parents might therein show, that they also reverenced that council of God resting on him. Seeing also that he [ I] was in some danger, or at least might be, by the wrath of his Brother, though it may be that other-ways they provided for it: yet that also might in such a case, in good respect, justly require a better attendance, at the least for that first part of his way, if not that necessity did so require, yet for the outward conueniēcy of it to such as knew not how the danger was otherwise prevented, or might be intended not to know it. How able Isaac was, so to have done, besides that, there may be no question of it with any, for that he is so generally known to all to have been mighty and rich, the consideration of two only things, may be sufficient to clear it to all: one, the reckoning that Abimelek made of him; the other, the time when this was done. The reckoning that Abimelek made of him, was in plain terms, that he was then grown a great deal mightier then he; and thereupon, notwithstanding the discurtesitie that then he did him, soon after he sought to have a league of amity with him: and yet was Abimelek himself a King. It was at such time as Isaac was so old, that now he thought he had not long to live, and as it seemeth, about an hundred seven and twenty years old: in all which time, having all his Fathers substance before, and the blessing of God so resting upon him, as afterward it did, it could not (lightly) be, but that in substance or goods, he far exceeded Abraham his Father. All this notwithstanding, Jacob is sent forth from home as bare as may be, or, as we say, like No-body else. What our selves may gather of it, is now to be seen: and first, if it did arise from beneath; and then, if it did come down from above. If it did arise from beneath, it may seem to come, either of the simplicity of those days: or else of some set purpose. If of simplicity of those days, not regarding things of that kind, in such sort as the manner of the world now is: then, have we in that example a great reproof to many of our doings now, when as simple and mean men to speak of in comparison of Isaac, must have such attendance on their Children, and must have them so set forth to the eye of the World; and not only in so weighty business as was this, but in every trifling occasion whatsoever. If of any set purpose (and yet from beneath) then is it likeliest to be of some peturbation, which notwithstanding we may rather hope to be far from such parties as those. But men are men: and the best of all, subject sometimes to human passions. If it should be so, I see not any peturbation that should work such effect, were so likely to arise unto any as Isaac himself: both because it is plainly set down, that he bare more affection to Esau, and his Wife unto Jacob; and because Isaac was beguiled so far as he was by Rebecca and Jacob together. For first as touching his affection, inclining ••• e to the one then to the other, it is in all reason so pardonable •• all that such 〈◊〉 of it by any, may well be allowed (among men) for just cause of offense. [ K] Then also, that they so joined together to beguile her, they being both by the •• we of God and of Nature too, his Inferiors, and such as should in all 〈◊〉 manner h • ue entreated him rather, and have used reasons to persuade him, (especially having •• g •• d as they had) then so to work upon him in that want of his fight, and so to lead him, contrary to his own mind, as themselves thought good▪ this also might easily be▪ •• ken for so disorderly dealing in them both, as that •• were not to behardly censured by any, if he were thoroughly offended at it. For albeit God had indeed determined on that which they sought for: yet, both they when they had better means, did seek to achieve it inordinately; and God himself could otherwise have brought it to pass, and nothing needed that inordinate course of theirs. If in such displeasure he now sent him away so barely, and yet not altogether in the way of revenge, to that inordinate dealing of theirs, but in some part of just punishment of it: as it were no more, then they both deserved, so may we gather, that in all such inordinate dealing of ours, we may well expect a seourge, even of the best men that are, and most ready to yield to God's holy ordinance when once they know it (as we see that he then did, for that he would in no wise varry) and though the ordinance of God himself were