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. 15. (Book 15)

The heads of this Chapter. In this Chapter there is, the promise renued againe, the faith and iustification of Abraham, from the 1. verse to the 9. 2. The confirmation of him by an outward signe, from the 9. to the end. Particulars as in other chapters many.

1 IN that it is sayd, The worde of the Lord came to Abraham in a vision: note we the manner of Gods reuey∣ling himselfe in those dayes. In the 12. of Numbers it is thus sayde.* 1.1 If there be a Prophet of the Lorde a∣mongst you: I will be knowne to him by a vision, and wil speake vn∣to him by a dreame. Noting the two ordinary meanes in those daies,* 1.2 vision & dreame. Heere it was by vision, of which S. Au∣gustine maketh three kindes, Corporalem, spiritualem, mentalem, corporall, spirituall, and mentall, if I may so speake. The corpo∣rall vision is, when corporall things to our corporall eyes appeare and are seene. The Spirituall, when the likenesse of things are seene in spirit, in dreame, or in an extasie. The mentall, as wee terme it, is when vnderstanding is giuen, to know the meaning of such likenesses and formes, when they are seene. As for example, Pharoh saw the fat Kine and leane Kine,* 1.3 but knew not what they meant, Ioseph knew what they ment, and yet saw them not: Pharoh therefore had a spirituall vision, and Ioseph a mentall. An other example:* 1.4 The two seruants of Pharoh, the Butler and the Baker had theyr spirituall visions, but knew not againe what they pretended, Ioseph did, which had no such appearances made vnto him, and that was a mentall vision. Nabuchadnezar againe had the spirituall vision, Daniel. 2. Daniel bothe the spirituall

and the mentall. This vision of Abraham was a corporall visi∣on as is thought, and proofe thereof alledged out of the fift verse.

2 Obserue wee the oportunitie of this Vision, when it was. Surely when Abraham was returned from the rescue of Lot, and was now in a great feare what might be faull him by those Kings, whome he had so pursued, conquered, and deliuered his freend from. He was a stranger and they at home, hee but a few, they of great power, alyance, and kindred, howe should it bee, but they would combine together to destroye him, and neuer put vp and digest what he had doone to them. This multiplied in Abra∣hams minde, as all feare will, and gaue him many a secret gripe, that all the world felt not so well as hee. But behould a gracious God, a deare and tender father▪ that neuer slumbreth nor sleepeth when his be in agonies and perplexities. In this oportunitie of time he appeareth to his seruant, renueth his promise to his great comfort, and dasheth in sunder, with his wordes of sweete mercy, the bones of all such troubled thoughts, and fearefull concepts. Could Abrahams heart haue wished his comfort, in a more fit time? Did hee not thus againe before, when Lot was departed from him. Let it euer then be one of our notes, in reading the word, how fitly, in respect of time and neede, God comforteth his, and let vs know, that he is one and the same, for euer, to all that put their trust in him. He seeth what Abraham wanteth, and when he wanteth, and seeth he not vs? Hee gaue Abraham what hee wanted, and when he wanted it, and is ••e onely his God? Stirre we then vp the faith within vs, euer euer to trust in him, to depend on him, and to expect from him our wanted helpes, euen in the ve∣ry time they may best steede vs.

3 Let vs marke the manner of comforte, and the wordes themselues. Feare not Abraham (saith he) I am thy buckler,* 1.5 and thine exceeding great rewarde.* 1.6 He telleth him not that his enemies be wicked and he iust, or that they shall be weake, and he strong, or any such matter, but this he saith onely, I am thy shield. Teaching vs, that this is enough against all the threats of foes,

and terrors of a whole worlde, if God care for vs, and take vppon him to be our shield against them. Earthly hearts do not conceyue this, but they crie: Giue me friends and fauour with men, with Princes, with Noblemen, with Magistrates, and Gentlemen, giue me gold and siluer, giue me alyance and kindred, and such like, and then let me alone, but if we want these all or some, woe be to vs, we cannot liue, we shall be so crossed, so snubbed, so brow∣beaten, so pinched a thousand wayes, that death were better a great deale, then such a life. But O carnall wretches, and carnall comforts, is God nothing, and man all, is the Creator so weake, and the creature so strong, where are our eyes: If these things bee had with Gods fauour, they are good meanes, and may bee our comforte, but if these wante, and God loue, is hee all to weake to shielde vs? God forbid. Naye onely his loue is life and libertie, though all the worlde with his power were set a∣gainst vs.

And this is that which in this place God would haue Abra∣ham to see▪ That hee might not thinke, alas I am a stran∣ger, weake and without friendes, great men malice me, and howe shall I doe, howe can I scape their handes, &c. away (saith GOD) Abraham with such concepts, I am thy Buckler, and I tell thee, that is inough against all thy foes, were they neuer so manye and mightie. Truthe Lorde truthe, and farre bee it from vs,* 1.7 euer to thinke otherwise. If thou be with vs, who can be against vs, to hurt vs. If I walke in the middest of the shadow of death, saith the Prophet Dauid, I will not feare any euill,* 1.8 and why? Quia tu mecum es, Because thou art with mee, and O Lorde it is our songe also, increase our faith for thy merci•• sake.

4 In that hee saith, hee is his rewarde, and not onely so, but his exceeding great rewarde,* 1.9 wee doe well see there is no losse in seruing God, as the wicked doe complaine in the Prophet Malachie,* 1.10 that there is, but on the contrarye side, this is profi∣table and most profitable, yea this is riches, and exceeding great riches. For what hath Heauen or Earth that is not ours, God

himselfe is ours, and wee are his▪ and vnto God what may be added for more perfection: D••uid saith, The Lorde is his ••••ep∣he••rd, and therefore hee shall wante nothing. And may not wee say, the Lorde is our God, our Father,* 1.11 our shield and buck∣ler, yea our rewarde, and exceeding great rewarde, therefore we are riche, and loose not by his seruice? Most truly may wee say it euermore, and moste sweetlye should wee taste it, when wee are tempted. It is wealth, to haue Corne, and Wine, and Oyle,* 1.12 increased, but sure, farre greater wealth, to haue the light of Gods countenance lifted vp vpon vs, in the Prophets iudgement. It is gaine,* 1.13 To haue our Garners filled with all manner of store, to haue our Oxen strong to labour, no leading into captiuitie, nor anye complayning in our streets, and the people bee happie, that bee in such a case, but surelye, yet farre greater gaine it is, to haue the Lorde for our God, and rather, rather happye bee they, that inioye that mercy, then all the former.

5 When Abraham sayth to God, yea but O Lorde what wilte thou giue mee, seeing I goe childlesse, &c.* 1.14 We may see the weakenesse of Gods children, euen his deere ones, and cheefe-ones, if things answer not theyr desires. They are a little impati∣ent, and thinke lesse of many mercies, that both they haue and are promised after to haue, because they wante some one thing that they would gladlye haue. So was Abraham heere for wante of a Childe: as if hee should haue sayde, O Lorde, what is all thou promisest whilst this wanteth, that I haue no issue. This is a great corruption in vs, and wee must beware. For if God were not mercifull, it were the waye to robbe vs of all, to thinke light of anye for wante of some. Let vs not thinke it is denyed, that is differred. God hath his tymes for all thinges, and bounde are wee to his Maie∣stie, for what wee haue till more come, and though neuer more come.

6 When Abraham thus vttered his greefe, for wante of

seede, God telleth him in great goodnesse, hee should haue seede according to his desire, yea farre and farre aboue that which hee could imagine or aske. For as the stars of heauen so should his seede be for number.* 1.15 A gratious promise to a greeued minde, for that same thing. But when or wherein will not God be good to those that truly serue him:* 1.16 this promise Abraham beleeued, (saith the text) and it was counted vnto him for righteousnes. By faith then was Abraham iustified, we plainly see, and is there an other way for other men? this were madnes to thinke, & there∣fore choose we with him to beleeue, that by faith, as he was, wee may be iustified. For it is not written for him onelye, that it was imputed to him for righteousnes (saith the Apostle) but also for vs,* 1.17 to whome it shall bee imputed for righteousnesse, which beleeue in him, that raised vp Iesus our Lorde from the dead. Againe, I count all things losse, and do iudge them dongue,* 1.18 that I might win Christ, & might be found in him, that is not hauing mine owne righteousnes, which is of the lawe, but that which is through the faith of Christ, euen the righteousnes which is of God, through faith, &c. With many such places, if it were not needlesse in many wordes to folowe this doctrine now. Away therefore with whatsoeuer yeeldeth man to boast in, and knowe that the thing that God regardeth in vs, is faith. First because of his eternall purpose, onelye to saue belee∣uers, and secondly, because faith euer ascribeth to him the glory, both of truth and power.

* 1.197 But it is layd downe heere, that Abraham asked a signe. How could that stand with a right faithe:* 1.20 may a man beleeue and yet aske a signe to confirme doubting? aunswer may bee made, that God promised two things: a Seede, and the inheritance of the land of Canaan: Abraham beleeued the first, and was iusti∣fied, but somewhat wauered in the second, because hee could not conceiue how he so ould a man should euer be maister of that land. And that a man may haue true faith, though not all faith: it is ma∣nifest in all Gods children,* 1.21 Moses himselfe, that was so faithfull in Gods house, and to whome God shewed himselfe so marue∣louslie, and spake so familiar lye▪ yet had not all faith: but doubted

of water to come out of the rocke, and so greeued God. Truth is sufficient, and perfection falleth not into this life. Looke what your note saith in the Margin.

8 In giuing him a signe,* 1.22 wee see the great mercie and good∣nesse of God, euer ready to supporte mans weakenesse, and neuer snubbing any childe of his for imperfection of faith, in whome there is the truth of fayth, a great comfort. And in the diuision and placing of these beasts, we see the ould manner of making coue∣nants in those dayes: They first deuided them, to showe,* 1.23 that such loue and liking, should thencefoorth bee betwixt them two, that made that couenant, as that they could finde in their heart to deuide any commodities or pleasures mutually and equally either to other. Secondly to showe, that they wished euen theyr owne bo∣dyes so deuided and cut a sunder, if they should breake that coue∣nant: read the 1. of Sam. 11.7. Then they layd one parte answe∣ring to an other, to showe the answering, and agreement, and consent, that should be in their two hearts either to other. Last∣lie, the Birds were not deuided, to showe, that though all ex∣ternall matters might be parted, yet theyr mindes and wils not. Read the marginall note againe in your Bible.

9 The lighting of the Fowles vpon the carkeises to eate them, if they might haue beene suffered,* 1.24 * 1.25 shewed Abraham in such sorte, howe both his Seede according to the flesh, and ac∣cording to promise, should of the prophane Gentiles, and wick∣ed worldlings, bee molested. But as Abraham droue them a∣way, so should his Seede by Gods helpe, conquere and ouer∣come theyr cruell enemies. Yea God for his promise sake, would driue them away from deuowring his chosen, as Abraham did these from eating the carkeises.

10 That it pleased the Lord, thus long,* 1.26 to let them be stran∣gers in a sorren land, euen foure hundred yeares,* 1.27 to serue a cruell people, and to be euill intreated of them, wee may note the manner many times of the Lordes dealing, with such as hee meaneth to doe much for. Surely then hee vsed, and nowe hee

vseth not to make any man rule before he haue serued, not to giue freedome, but after a taste first of bondage. First must come sower and then sweete, first paine and then pleasure, first trauell and then rest. So knowe wee better what his benefite is, by for∣mer experience of the wante, and wee become more thanke∣full for it. Ioseph founde it thus, Dauid, Daniell, and ma∣nye moe.

* 1.2811 But what foloweth, notwithstanding (saith God) the Nation whom they shall serue,* 1.29 will I iudge. Teaching vs thereby, that neuer any wickednes shall escape alwayes a due pu∣nishment. But true it is that the Apostle speaketh: It is a iuste thing with God, to recompense to his childrens enemies tri∣bulation and vengeance, and euerlasting perdition, from the presence of God,* 1.30 and from the glorie of his power, &c. Remember what you had in the 12. Chapter, and 3. verse. Re∣member how Cain sped, how Sodom and Gomorrha sped, how Pharoh and his hoast sped, howe Corah and his company sped, how Miriam Moises sister sped, for her wicked speech against her brethren,* 1.31 and to go no further, howe those wicked impes of children sped, that cryed to the Prophet, Bauld head, Bauld head. True it is, that God spareth long sometime, but as true a∣gaine it is, that he paieth home at last, and as true as either of these that the sharpenesse of his wrath when it lighteth, recompenseth the long stay of it before it light.

* 1.3212 In that God saith, yet they shall come out, and nameth a time, we get this comfort sweeter then honny: that wee may be assured whatsoeuer is our case, Egrediemur tandem, wee shall at last come out, and not loose by our patience, if wee haue performed any.* 1.33 The time is knowne to the Lorde, as this was, and appoynted, and shall neuer breake, though not expressed as this was▪

* 1.3413 With great substance, saith the Texte, and so it was wee knowe: Iewels of sil••er, and Iewels of golde they had of the E∣giptians at their departure, beside theyr owne which was also

great. See and consider the ende of the troubles of the godlye, when God will. Not onely libertie but great substance is giuen to them. So euery thing worketh for the good of them that loue God, saith the Apostle truely.* 1.35 Ioseph had honor and great wealth, aswell as libertie, when Gods time was come, so had Dauid a kingdome after manye troubles that hee first indu∣red: so had Daniel and other manye, if you will remember them. Feare not the issue then of your woe, whatsoeuer it is, if you cleaue to God, and houlde you fast by the worde of this promise.

14 But thou shalt go to thy fathers in peace and shalt be buried in a good age, saith God to Abraham.* 1.36 Noting vnto vs in the very phrase,* 1.37 the comfort to be conceyued in the death of the godlye. It is no perishing nor departing to woe, but a sweete going to our fathers before vs in lasting blisse. It is a walking with God, as an other place saith,* 1.38 a gathering of vs to our own people, a sleepe, a rest, yea a resting of the flesh in hope, the waye of all flesh, and so foorth: therefore not to be feared. It includeth feliciti••, it excludeth miserie, finisheth the toyles of age, preuen∣teth the perils of youth. Multis remedium, nonnullis votum, om∣nibus finis. To many a remedye, to some a wished thing, to all an ende. It deserueth better of none then of them to whome it com∣meth before calling. Heathens haue beene strong, and shall we be weake. The Swans doe sing and shall wee weepe to thinke of death? M••r•• nomen tantum fidelibus, saith the Father. Death to the godlye is onely a name, and no worse is in it.* 1.39 Surely to dye no man fe••••eth, but hee that dispayreth of life after death, yet hasten not the time by thy desire, for that is a faulte as farre the other waye. It is the parte of an vnthankefull man, eyther to wyll a good longer, or to bee wearye of it soo∣ner then the giuer and lender of the same dooth limit, and is con∣tented. No man may breake the prison, and let the soule out, but he that inclosed it in the same. Let all these comfort vs, and let all these staye vs. Feare not when it commeth sente of God, and procure it not till it come for anye dislike and discontent of a weake minde.

In a good age dooth the Lorde adde, and who maketh ould, but euen himselfe. The hoar••e heyres are his gratious gift, and the timely death is also his, to escape the woes to come.

* 1.4014 For the wickednesse of the Amorites is not yet full, saith the 16 verse.* 1.41 Then God spareth many times, till iniquitie be ripe and at an height. Most true it is, and let vs marke it. It may well daunte those curssed spirites, and stoppe the streame of those wicked hearts, that flatter themselues, because God yet suffreth. What say they, needes all this threatning of the prea∣chers, against mens dooings, iwis God is not so hastie as they make him, nor yet so readye to smite as they reporte him. For my selfe haue hither to found him fauourable, albeit I trode awry, &c. But take heede saith the Wiseman,* 1.42 and say not, I haue sinned, and what euill hath come vnto me: For the almightie is a pa∣tient rewarder, but hee will not leaue thee vnpunished. Be∣cause thy sinne is forgiuen, be not without feare, to heape sin vppon sinne. And say not, the mercy of God is great, he will forgiue my manifolde sinnes, for mercye and wrath come from him, and his indignation commeth foorth vpon sin∣ners. Make no tarrying to turne vnto the Lorde, and put not of from day to day, for suddenly shall the wrath of the Lord breake foorth, and in thy securitie thou shalt be destroyed, and thou shalt perish in time of vengeance. In this place wee see, that God often spareth the wicked, the wicked nation, and wicked person, man or woman, not because hee will not smite, but because they may haue a mightie payment and f••ar••full venge∣ance, together▪ when their sinne is ful, that at once he may destroy them for euer in his great iustice. Knowe you then your selfe to treade awrye, and doth God still suffer? Stande in awe, and goe not on. Make not your sinne full, by continuing of it. For if you do, your death is determined. Many things moe yet hath this chap∣ter, but let these suffice now,

Notes

• * 1.1

  verse. 6.
• * 1.2

  Aug. de genesi ad liter. lib. 12
• * 1.3

  Gen. 41.
• * 1.4

  chap. 40.
• * 1.5

  Verse. 1.
• * 1.6

  How God comfor∣teth.
• * 1.7

  Rom. 8.
• * 1.8

  Psa. 23.4.
• * 1.9

  No losse in seruing God.
• * 1.10

  Mala. 3.14.
• * 1.11

  Psal. 23.
• * 1.12

  Psal. 4.
• * 1.13

  Psal. 144.
• * 1.14

  Verse. 2.
• * 1.15

  Verse. 5.
• * 1.16

  Iustificati∣on by faith
• * 1.17

  Rom. 4.23.
• * 1.18

  Phili. 3.8.9
• * 1.19

  Verse. 8.
• * 1.20

  A signe asked.
• * 1.21

  Num. 6.
• * 1.22

  God ac∣cepteth an imperfect faith.
• * 1.23

  The man∣ner of olde co••enants and the s••gne of the cere∣monies vsed.
• * 1.24

  Verse. 11.
• * 1.25

  An allego∣rie.
• * 1.26

  Verse. 13.
• * 1.27

  First sower and then sweete.
• * 1.28

  Verse. 14.
• * 1.29

  Sinne euer punished, first or last 2. Thes. 1.6 &c.
• * 1.30

  Gen. 4. Gen. 19. Exod. 14. Num 16.
• * 1.31

  2. King. 2.
• * 1.32

  Sorrowe hath an ende.
• * 1.33

  〈◊〉〈◊〉 ••ere. 25.12. & 〈◊〉〈◊〉. ••05.19
• * 1.34

  And of••en 〈◊〉〈◊〉 welth
• * 1.35

  Rom. 8.2••.
• * 1.36

  Verse. 15.
• * 1.37

  The death of the god∣ly full of comfort.
• * 1.38

  Gen. 5. Gen. 49.
• * 1.39

  Chrysost. Gen. ho. 29
• * 1.40

  Verse. 16.
• * 1.41

  God spa∣reth, till sinne be ripe.
• * 1.42

  Syrac. 5.4.