Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.

Chap. 14. (Book 14)

The heads of this Chapter are chiefely these two.

• The warre betwixt the Kings from the 1. verse to the 13.
• The victory of Abraham from the 13. to the ende.

* 1.11 THE cause of thys warre you see in the text, that by thys meanes they might shake off the yoke that they indured twelue yeares,* 1.2 I meane the one part, for twelue yeares fayth the text, were they subiecte to Cnedor Laomer, but in the thirtenth they rebelled, a bad course to get libertie, where sub∣iection is due. For Rebellion God neuer loued, neuer prospe∣red,

but euer plagued. The issue in this place sayth asmuch. The fearefull destruction of Corah and his company, Abso∣lon and his company, and in our owne stories of many an one sayth asmuch. Papists charge vs that wee are no good friends to Princes and Rulers, and it is no newes to heare it of them. Elias had suche measure measured vnto hym by the wicked King, when hee was called a troubler of Israel. Micheas the true Prophet, Ieremy and Amos as true as hee,* 1.3 all of them faithfull to Princes euer, were so accused, and with venemous words if you reade the places, but all most falsely and iniuriously. Wee say, the doctrine of Rome is no friend to Princes, and iudge you how truly. Sanders monarchie freeing subiects from theyr othes to their naturall Princes. The Bull of Pius the fift. The answeres of them that were examined, whether if the Pope inuaded, they would take the Princes part or his. The Oration that Cardinall Poole made to the Emperour. The many many most fearefull, most wicked, most vnnaturall and damnable con∣spiracies entred into by them, their rebellions, let them be your lights to leade you to a true verdit and sentence. They that re∣belled in King Henry the eyght his dayes,* 1.4 in King Edward his sonnes dayes, in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God, and long long that wee may yet inioy, beseech his goodnes: were they Papists or Protestants, men fauoring the Gospell, or addicted to, and drowned in the dregs of Popery and supersti∣tion? They that repented that they were so busye in Queene Maryes dayes, in cutting off the boughes, and still let the stocke remayne, which aboue all rather should haue been he wed downe, meaning her sacred Maiestie, what were they? men helding out the light of Gods holie Gospell, or fighting for his triple Crowne of Rome, that shall neuer be able to saue their soules, from due desert of such disloyall thought and most vndutifull spea••h. Shew the Princes the Gospell hath deposed? Shew the Princes that Popery hath not wronged? It is our doctrine that wee firmely holde, and that they fully defye. That hee that ta∣keth the sword, shall perish with the sword: that is,* 1.5 hee that taketh it without the bonds of a calling warranting him as all

Rebels euer doo.* 1.6 That hee which resisteth superiour powers▪ resisteth the ordinance of God, and to his owne damnation, that wee ought to obey and be subiect not for feare, but for conscience sake, that the weapons of subiects be but prayers and teares,* 1.7 and so forth. See then whether Popery or Gods holy Gospell which we hold, stand better with the safetie of P••inces, and the florishing estate of Kingdomes.

2 To the man of Sodom this was further the reuenging hand of God for their sinnes.* 1.8 Long did hee spare, but at last they had this touch by the sword of these Kings against them, and when that would not serue, a finall destruction from heauen by fire and brimstone. Iude applyeth it thus, that if God spared not them, certaynly hee will not spare vs, and let vs thinke of it.

3 Lot is taken prisoner by this occasion, and carryed away, such good is gottē by dwelling amōg y^e wicked,* 1.9 euen to pertake in those plagues that the Lord iustly scourgeth their sinnes withall.* 1.10 Therefore little ioy we for any commodities in such cau∣ses of greater woe when once it commeth, then all our profits can counteruayle. Auoyd them as wee can, and auoyd with them the wrath of God that euer foloweth them. But euer remember what our calling permitteth, and let vs not vnder show of this godly care, proue peeuish Anabaptists, without consciences.

4 In the 13. verse it is sayd, that one escaped to tell Abra∣ham, where see the prouidence of God for his euer. No sooner is Lot in danger, but one is prepared to procure him rescue. So shall it euer bee with Gods faithfull seruants wee may be as∣sured,* 1.11 one or other shall escape by this carefull goodnes of God, that shall worke their helpe so farre as God will haue for hys glory and their good.* 1.12 For he is not Lots God alone, neither any partiall regarder of any, with neglect of others that trust in his mercy.

5 When by this messenger Abraham heard it, streight hee addressed himselfe to succour him.* 1.13 Where note the nature of

one truly godly. You sawe the i••rre betwixt Abraham and Lot before, and how they parted by that meanes one from the other.* 1.14 Many a crooked nature would haue thought of this now, and haue let Lot taste of that which his departure in some sort had procured. But doth Abraham so? No, but in his friends dis∣tresse all former faults are forgotten, and willing offer of hym and his into danger, with all speede made to releeue and release him from his oppression and danger. This is loue that God lo∣ueth, and this is loue that well beseemeth all friends that would be accompted truly true friends.

6 Abrahams thus dealing with Gods alowance, sheweth the lawfulnesse of warre vpon iust occasion,* 1.15 against foolish Ana∣baptists that thinke the contrary.

7 The diuision of his company, and the taking of the be∣nefite of the night,* 1.16 teacheth vs the vse of godly pollicies as neede shall require,* 1.17 and that also true confidence in God taketh not a∣way, but carefully vseth outward meanes. For not to doo it is not faith, but presumption, not trust in God, but a bolde tempting of his Maiestie. Our Sauiour Christ himselfe fled,* 1.18 and in the night also, who yet could haue bin safe from all tyrants if hee would, without such meanes. Iosua came vpon them vnwares,* 1.19 and Paule was let downe in a basket by the windowe.

8 Melchisedechs comming to meete Abraham when hee did returne, hauing vanquished the enemyes and deliuered Lot,* 1.20 bringing with him bread and wyne to refresh them withall,* 1.21 sheweth the kindnesse of a man that is truly godly, euer ready by any meanes he can to comfort and cherish, to relieue and do good to his weary, weake, and needy brother. For godlynesse is louing and comfortable both by wordes and deedes, vngodlynesse is churlishe and harde, parting with nothing, as you see in Na∣ball.

9 This place is abused by the Papists as many moe bee, to prooue theyr Masse. But they shewe their wickednesse,* 1.22 and want theyr purpose. Behould (say they) a type and figure of the

vnbloudy Sacrifice that Christ offred at his last Supper. This the figure, that the fulfilling of it in truth, and hee remayning for euer a Priest after the order of this Melchisedech, the truth of this figure, that is an vnbloudie Sacrifice, vnder the signes of bread and wyne, must also euer remayne, &c. Wee an∣swere them first, that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech, maketh no mention of any such Sacrifice, it beeing yet as themselues say, the chiefest poynt of the comparison. Too much to blame are they, that they shame not to obtrude vnto the Apostle such an vn∣knowne Mysterie, and to supply of theyr owne what he directed by the spirit of God quite left out and neuer mencioned. If they denye this consequence, to wit, from the Apostles silence or o∣mission to the nullitie of the thing, wee tell them it is most strong by vertue of a rule in diuinitie which they shall neuer improue whilst they lyue.* 1.23 The rule is this. Of types and figures of the olde Testament, so farre onely and neuer further may a doctrine be established, as the same types and figures by expresse and plaine words of the Apostles shall be expounded and interpreted. For if euery man might expound them as he thought good, varietie of allegories most vncertaine and doubtfull should ouerthrowe all truth amongst vs. If therefore any reliefe for the Masse must be had from this fact of Melchisedech, needes of necessitie they must bring some place of the new Testament where it is so ex∣pounded: otherwise they play but with allegories of their owne making, and their speech may bee tearmed allegoricall, but not theologicall. For that fulnesse of perswasion and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is in Diuinitie, stayeth not vpon allegoricall deuises, except they be warranted by God himselfe.

[ 2] Secondly where as they saye Melchisedech offred heere bread and wyne to God, we vtterly deny it, and referre our selues to the words of Moses, wherein is not any such matter. The text is protulit, not obtulit, he brought forth bread and wyne, not he offred bread and wyne. Except to bring forth were to offer and sacrifice, which it cannot be. And that knewe euen that olde Translator whome they make such accompt of, and thereupon translated the Hebrue word to bring forth, not to offer.

[ 3] Thirdly, if we should graunt all they seeke, to wit, that he of∣fred bread and wine (as God forbid we should so be-lye the texte) yet would it not folow what they desire. For how hang these toge∣ther Melchisedech was a figure of Christ, and offred bread & wine to God. Therefore Christ in his holy Supper offered him∣selfe vnbluddely to God the Father for vs, which also is done still in the Masse. Consider of it, is there any sequele in the world in it? may we not aswell conclude, that Christ ought to be offred dayly vnder the signes of Lambes, of turtle Doues, young Pigeons, Goates, and Calues, and many such things, because once these things were offered, as they, that hee must bee offred vnder bread and wine, because bread and wine were offred by Melchisedech? Surely those burnt offrings of the law, did far far more liuely re∣semble and expresse the future sacrifice of Christ, then the offring of any bread could: for in them was suffring, dying, shedding of bloud, and a being slaine and killed, which is not in bread, and therefore if anye should remaine to such an ende as the Papists would, rather they should remaine then the signes of bread and Wine.

[ 4] Againe, if this offring of Melchisedechs were a figure of Christ, either Christ hath fulfilled it or not, if he haue not, then was not all finished as he sayd, which God forbid, and if hee haue then being fulfilled, why should it not cease, as all other figures doo of the ould Testament: shall the figure and the truthe stand both at once? It is straunge diuinitie: nay the contrary is true, and sound diuinitie, to wit, that Christ hauing vpon the Crosse, with his own oblation of himselfe, ended and determined all figures, vsed to show his comming, this also if as they take it, a figure of him, en∣ded likewise, and finished, and taken away.

[ 5] Yet further let these men consider their absurdities against themselues: for if their Masse leane vpon this fact of Melchise∣dech, their transubstantiation is quite gone, for that which Mel∣chisedech offred (if he offered as they say) was not any figure or bare show and accidents of bread and wine, but bread indeed, and Wine indeede, the substance there aswell as the accidents, and therefore if that was any figure of the sacrifice of the Masse, then must that sacrifice be bread and wine indeed, as that was. Againe

if Melchisedech offred any offring, it was an offring of thanks∣giuing▪ wherevpon his wordes proceeded, blessed bee the Lorde that hath delyuered thy enemies into thy hande. But they will not haue theyr Masse offring so, but a propitiatorie sacrifice, how then agree these together? Conclude wee then in a better sorte then these men doe, that in truth, Christ is a Priest for euer, after the order of Melchisedech, as the Psalme saith, but this or∣der consisteth not in anye reall offring of himselfe daylye, for the sinnes of men (for with one oblation, saith the Apostle, hath hee consecrated for euer them that are sanctified) but this order consisteth in these thinges.* 1.24 * 1.25 First, Melchisedech was both a King and a Priest: so was our Sauiour Christ. Secondly, hee was by interpretation, saith the Apostle, King of righteousnes, and King of Salem,* 1.26 that is, of peace: so is our Sauiour Christ truly and verilye, King of righteousnesse and peace, yea of all righteousnesse and peace.* 1.27 Thirdly, Melchisedec was without father, without mother, without kindred, and had neither be∣ginning of his dayes, nor end of life: that is, none of these were left in Scripture to our knowledge, but hee is propounded to vs as eternall, so is our Sauiour Christ eternall indeed, and without all these,* 1.28 in respect of the one or other nature, his Priesthood en∣deth, not as Arons did, but is for euer. Lastlye, Melchisedech was in this aboue Abraham, and all the Leuites of Abraham after descended,* 1.29 that hee receiued tithes of him and them, hee paying tithes vnto him, and they also, as the Apostle saith, be∣cause they were in his loynes: And hee blessing Abraham, the lesser beeing blessed of the greater: so was our Sauiour Christ aboue Abraham, and aboue all the Leuiticall Priests of the lawe, that descended of Abraham. This resemblance hath warrant as you see in the Scripture, and therefore is ••ounde thus farre. But if we will goe further, to say, Melchisedech offred Breade and Wine, therefore Christes bodye must bee offred of Priests in the Masse daylye, vnbloudily, vnder the accidents of Bread and Wyne, for the sinnes of the quicke and the dead, wee adde that which the Apostle addeth not, which yet hee would ne∣uer haue omitted, if it had beene to bee added, we goe beyond our warrant, and wee must vanishe with our vanitie, that hath

no surer staye then our owne deuise and fansie▪ And thus much of this matter.

10 The ••are lastlye that Abraham had to keepe bothe the credit of himselfe a professor, and the Lordes honor,* 1.30 whome hee serued, appeareth in this Chapter: For hee will not haue so much as a thred of him, least hee should therevpon speake euill of him, his God, and religion. Such a remembrance should we euer haue by his example of the Maister wee serue, of the office we beare, and of the partyes wee deale with, abhorring bribes that robbe bothe vs, and our God, of good reporte, and set open the mouthes of the wicked against the trueth, whereof wee are professors. Abraham would not, that this wicked King should saye, Hee had made Abraham riche, and wee care not that anye man sayes of vs. Wee can bee content to bee fedde of Papistes, that they may freelye dishonour the Maiestie of God, of Theeues, that they may escape and steale againe:* 1.31 of adul∣terers, and filthie lyuers, that they may still transgresse, and neuer thinke what may bee sayde by them, or by others, vppon this occasion of the Lorde, whose name wee professe. Of his truth, which wee saye wee houlde, or of our selues, whome yet wee gladlye would haue men thinke well of. This is nowe farre you see from Abrahams example in this place, and there∣fore, except wee learne of him heereafter to amende this course, it maye iustlye bee feared, wee shall neuer come where A∣braham nowe is.

Notes

• * 1.1

  Verse 4.
• * 1.2

  Rebellion.
• * 1.3

  1. King. 22. Iere. 38.4. Amos 7.10
• * 1.4

  Papists Rebells.
• * 1.5

  Math. 26.
• * 1.6

  Rom. 13.
• * 1.7

  Ambrose.
• * 1.8

  Sinne pu∣nished.
• * 1.9

  Verse 12.
• * 1.10

  The euill of dwelling with the wicked. Reade 1. Reg. 22. verse. 32. how neere Iehosaphat was to a shrewde turne, for company∣ing with Ahab.
• * 1.11

  Verse 13.
• * 1.12

  The Lords care for his.
• * 1.13

  Verse 14.
• * 1.14

  In d••stresse of friend, forget all former faules and helpe.
• * 1.15

  Warre lawfull.
• * 1.16

  Verse. 15.
• * 1.17

  Pollicy in warre.
• * 1.18

  Math. 2.
• * 1.19

  Iosh. 10. Act. 9.
• * 1.20

  Verse. 18.
• * 1.21

  Religion and 〈…〉〈…〉 to∣gether.
• * 1.22

  Melchise∣dechs fact no figure of popish Masse.
• * 1.23

  A rule touching types and figures.
• * 1.24

  Heb. 10.14
• * 1.25

  The com∣parison how it standeth.
• * 1.26

  Hebr. 7.1. verse. 2.
• * 1.27

  verse. 3.
• * 1.28

  verse. 3.
• * 1.29

  ver. 5. &c.
• * 1.30

  Care of the credit of a pro∣fessor of truthe.
• * 1.31

  Note.