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.

2

* 1.1The second part of the Chapter I tould you was a renewing or a repetition of the promise touching a childe to be giuen to A∣braham▪ and in this also some things to be noted, as that these

Sarah thy wife. Some men thinke that in those dayes women came not so vsually abroade to the tables as now they do amōgst vs. Others marke how after awhile their Angels are bo••lder and more familiar then at first,* 1.2 and so say they ought the Mini∣sters and messengers of God by little and little more and more to acquaint themselues with them to whome they are sent, and to be familiar.

2 In th•••• he sayth he will returne being but a stranger and not requested,* 1.3 we see the honest simplicitie and playne friendship that then was vsuall, farre from our nice curiositie in these dayes, as also the blessing of hospitalitie, he that once receyueth an An∣gell and vseth him well, shall haue him againe.

3 Sara heard in the tent dore which was behinde him,* 1.4 a paterne of that curious nature that especially swayeth in women,* 1.5 they must heare and know euery thing, or else they are not quiet many of them, and to that end, if in presence they cannot be, often they are harkning behinde dores and walls, where they may heare and not be seene, as heere Sara was, a fault many times in a good woman otherwise, that her eare itcheth too much. It is not true in all, but in too many, for some be sad and discrete, both to go¦uerne what they know, and to be content with ignorance of that which they shoulde not knowe, the number of them I wish farre more, and the number of the other farre lesse.

4 She laughed, and it noteth her incredulitie,* 1.6 wherein she respected rather the order of nature, then beleeued the promise of God, yea a shrowd measure of vnbeliefe it noteth, for laugh∣ing is more then not beleeuing, and had she not beleeued, it h••d bin▪ her fault, but both to giue no credit and to laugh too, was a more fault.

5 But she laughed within herselfe sayth the text, and it may agayne in her prayse teach vs that modest men and women laugh sometimes, but mod••st••y▪* 1.7 and as may become the••r places well, not as the foole of whom Iesus Syrach speaketh when hee sayth, a foole lifteth vp his voyce with laughter, but a wise

man doth scarse smile secretly. Not vnlike vnto which is that also in the 19. Chapter.* 1.8 A man may be knowne by his looke, and one that hath vnderstanding, may be perceyued by the marking of his countenance. A mans garment and his exces∣siue laughter and going declare what man he is.

6 After I am ould shall I lust? sayeth shee &c. Shewing therein that she considered what is fit for all persons to consider, namely, what is agreeable or not agreeable with their yeares, age, and time, for that becommeth yonger, which will not be∣come elder, and contrarywise againe, a good thought then in e∣uery age, since I am thus or thus, doth this or that become me? The like might be sayd of diuers estates and callings.

7 In calling him Lord, not I but the Apostle Peter noteth her reuerence and obedience to her husband in an humble wo∣manhood: and hee willeth all wiues to learne of her what shall be their great prayse as it was hers if they do it. If the argument folow that because she called him Lord she obeyed him, and regar∣ded him in his place, how should it also follow that whome so often we call Lord Lord, our true Lord and God, him we should obey regard and reuerence?

8 The Lorde that knoweth all our secrets, knewe that shee laughed behinde the dore,* 1.9 and asketh why she did so, adding these words,* 1.10 Shall any thing be hard to the Lord? By which words we may remember that vsuall diuision of the things wherein our faith vseth to slip, that they are either matters touching Gods wil, Gods constancie, or Gods power, as also what godly aduise tea∣cheth vs to oppose against them, namely these three, his goodnes, his truth, & his power: to a doubt of his will, the first, to a doubt of his stedfastnes in his promise, the second, and to all doubts of his power, his might and omnipotence, the third. Sarah respec∣ting too much the course of nature, doubted of the last, and you see how the Angell answereth by his mighty omnipotencie, Shall any thing be hard to the Lord? No. Now because this place is abused by the Papists, iudge I pray you how this argument

foloweth. Hee is able to giue a childe, which hee in good will hath promised, therefore hee hath and doth in the Sacrament make bread his body really, which he neuer willed, meant, or promised? He will do it, ergo he can do it, is euer true, but he can do it,* 1.11 there∣fore he will do it, doth not euer follow. I speake not what God cannot do, and yet no want of power in him, but a more perfit po∣wer, as it should be a weakenesse in him, and not a power if hee could do them. But this I say if an argument from his power to his will do not follow, then much lesse from want of both power and will to his deede doth any sequeale lye. I call that power now, which in deede as I sayd were no power but weakenesse if God could do, his word or his nature being to the contrary. But what do they cōsider that bring doctrines to the word, and would haue the word confirme them, not learning all doctrines from the word as they should.

Notes

• * 1.1

  Verse. 9.
• * 1.2

  Ministers.
• * 1.3

  Verse 10.
• * 1.4

  Verse 10.
• * 1.5

  Women desirous to heare and know euerye thing.
• * 1.6

  Verse 12.
• * 1.7

  How wise men and fooles laugh. Cap. 18.20
• * 1.8

  Vers. 27.28
• * 1.9

  Verse. 14.
• * 1.10

  Priuie mockers marke it.
• * 1.11

  A ••••sse ad esse.