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. 18. (Book 18)

The generall heads of this Chapter are these.

• The hospitalitie of Abraham from the 1. to the 9. verse.
• A confirmation of the promise from the 9. to the 16.
• Gods wrath against the Sodomites to the ende.

PArticulars many, as first that he sayth the Lord appeared,* 1.1 and then by and by sayth vpon it three men, noting thereby vnto vs,* 1.2 * 1.3 that as wee heare him, so we must see him. But we heare him onely by his messengers, and so wee see him not in na∣ture or essence, but in such testimonies of his pre∣sence as it pleaseth him to giue.

* 1.42 In that he calleth them men, being indeed Angells and no men, we note that custome of the scripture that a name doth not euer constitute a nature. Circumcision is called the couenant as you heard before, the Lamb the Passeouer, the seede the word, the Deuill is called Samuell, and many such.

* 1.53 For their eating, we know it was but by dispensation for the time, not for any necessitie of nature. And if you aske what became of the meate which they did eate, the Schoolemen will readely answere you that it did vanish in the chawing, as water doth in boyling. Wiser men aske no such questions, and there∣fore neede no such answere. In the extraordinary dealings of God what neede wee to sift his secrets, and to bee wise aboue sobrietie?

4 Touching his hospitalitie, you see heere how earnestly he inuiteth them, hee ran to meet them sayth the text, how reue∣rently hee vseth them beeing but strangers to him,* 1.6 hee bowed downe to them, and speaking to one of them in whome appeared to bee most maiestie, hee giueth him the title of Lord, hee ac∣compteth it fauour to him if they will turne in to him, & take such as God hath sent, hee tearmeth himselfe their seruant, and in a word he prayeth them not to go from him in any case, all te∣stimonies of a curteous and bountifull good housekepers nature, and true tokens of hartie welcome if they came. It is an ould saying, frenum & vestes veniendi sunt tibi testes. When a man catcheth a man by his horsse bridle, or by his owne clothes, and will not part with his hould till hee haue his petition, they bee tokens of no words of course, but inward truth and louing wel∣come if a man come, where as, twentie fine phrases with when, and if, and will you, and such like be but court holywater as the prouerb is, a very harty householder therefore was Abraham, and that would the Lord haue noted in these words and gestures in this place to these strangers.

* 1.75 In that he nameth a morsell of bread, and yet performed better,* 1.8 we see the antiquitie of this modestie, that of a mans owne things he should speake with least. So vse wee to inuite men to a

pittance, or to some one particular morsell, when yet wee intend somewhat better. But whatsoeuer Abraham made ready, was all but moderate in comparison of that vngodly excesse that some now vse, rather to shewe their owne pride, then to welcome the guest. True welcome neuer consisted in meates and drinks, and multitude of dishes, but in that affection of an inwarde heart, which truly hath appeared in a cup of water, where better abilitie wanted, and which passeth all dishes and meates vnder the sunne.

6 In their answere doo as thou sayest,* 1.9 we see first how they are content to conceyle a truth for a time, to wit, that they were Angells and not men. Secondly, how they admit of his kinde of∣fer, without either prowd contempt, or sterne frowardnesse.

7 Abraham made haste sayth the 6. verse, another token of a good and through hart,* 1.10 and went to his wife to tell her that shee might do her part, to his wife againe I say Sarah,* 1.11 and let them marke it that acquaynt rather euery droy in the house, yea the kitchen mayd rather with any intertaynement to be giuen in their house, then their wiues: their wiues must be syphers to fill vp a place, and make the number thus or so, but haue any rule, disposi∣tion or gouernment of such things, as yet properly belong to their place and sexe, or to be acquaynted with their husbands purpo∣ses, strangers, cheere, or any thing they may not. Well, good Abraham went heere to his wife when he was to haue guests to meate with him, and hath left behinde him an order of good rule in euery house in so doing, and chawked out such hen huswiues, or such sowre grubs as will not follow him in the like, euer I speake of such, as whose callings are not contrary ••o this order by height of estate in the common wealth.

8 But where found he Sara his wife?* 1.12 that also in this place may we marke, surely in her Tent: within dores I warrant you and not abroade, not in the Market place, not in the Tauerne, not in the Feelds, not in any place but where she should bee, and where good women for the most part are, in her owne Tent. You know what the Apostle writeth of some women, to wit, that they are idle, & being idle,* 1.13 they learne to go about frō house

to house, yea they are not onely idle, but also pratlers and busy bodies, speaking things which are not comely, &c. Let all good women marke it, and take heed of it. Sara did not so, but was within in her tent, and there her husband seeketh and fin∣deth her.

* 1.149 Sara must make ready the flowre, and he goeth to the foulds. Mulieres muliebria curant, & viri mulieribus muliebria committant. Women regard womens matters, and men commit such things vnto them as I noted before, he doth what is fit for him, and not so fit for the woman, and good women vsurp no more vpon the mans office, then they would haue the man to doo vpon theirs. The text sayth hee hasted, Sarah hasteth, the boy ha∣steth, and all this teacheth truly the cheerefulnesse of their hearts in that they did, and how kindly and wisely they considered cir∣cumstances, that their strangers might be weary, and peraduen∣ture wish some refreshing quickly, that they were trauelers, and to passe on their iourney, not to be stayed ouer long, in curiositie to be fine, or prodigalitie to be pompouse. Altogether confirming the common prouerb, Optimum condimentum beneficii celeritas, & bis dat qui cito dat. The best sawce to a good turne is to do it quickly, and who giueth so giueth twise.

Lastly, hee stood himselfe by them, noting his care to see all well, and to haue them tended, and warranting our like cu∣stome in some sort either to attend if so there bee neede in our owne houses, or to sit the lowest and last downe. Their eating was touched before, yet heere being mencioned so expressely that they did eate, your marginall note answereth, that as God gaue them bodyes for a time, so gaue he them the faculties of the same bodyes, as to walke, to eate and drinke, and such like, and thus much in the first part of this Chapter shall suffice to haue noted.

2

* 1.15The 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,* 1.16 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,* 1.17 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,* 1.18 a paterne of that curious nature that especially swayeth in women,* 1.19 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,* 1.20 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▪* 1.21 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.* 1.22 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,* 1.23 and asketh why she did so, adding these words,* 1.24 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,* 1.25 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.

3

The third part of the Chapter beginneth at the 16. verse,* 1.26 where wee reade that Abraham went to bring them on the way, noted no doubt by the Lord,* 1.27 to tell how euery way Abra∣ham vsed his guests with hys best kindnesse. Alacriter inuitare, to inuite hartely, liberaliter tractare, to feast chearefully, comi∣ter dimittere, and to send away friendly and kindly a stranger or guest, it is perfit hospitalitie, and very true and commendable curtesye. And this we see heere was in Abraham, who vnto the former added this, that at parting he brought them on the way. Surely this mention made of these things by the Lorde, is a very great testimony of his great good liking of them.

2 Shall I hide from Abraham that thing which I do?* 1.28 See the loue of the Lord God to his faithfull children & seruants, loue conceyleth nothing. The Lord loueth Abraham, and therefore he cannot hide from him what he is about to do. A friend will im∣part his minde to his friend, and whosoeuer regard what God cō∣mandeth as Abraham did, God calleth them his friends,* 1.29 say∣ing, ye are my friends, if ye do whatsoeuer I commaund you.

3 〈…〉〈…〉 the iudgements of God are 〈…〉〈…〉 now and then▪ with their intents and mea∣ning 〈…〉〈…〉 men inioy no such blessing. Surely (sayth the Pro••h••t) the Lord God will doo nothing, but he reueyleth his secret vnto his seruants the Prophets,* 1.30 not meaning euer in all things, but sometimes and in some things especially in his iudgements toward that people of the Israelites. So woulde God heere impart his purpose to Abraham his Prophet and seruant.

4 Seeing hee shall be a great Nation, &c. And who shall make him so great a Nation?* 1.31 surely the Lorde, who had nowe alreadye promised and determined it.* 1.32 Why then because the Lord hath been good, hee will bee good, and adde mercy to mer∣cye? In deed it is so, and what a comfort is this? Can any tongue expresse or hart conceyue thys goodnesse of the Lord? To drawe an argument from his first mercy to a second, and from a second to a third, and so euer on frō mercy to mercy. O sweet∣nesse and goodnesse. This knewe Dauid well, and therefore in euery Psalme almost he prayeth hym to be good to hym, because he hath been good to hym before. Thou hast set mee at libertie when I was in trouble,* 1.33 therefore still haue pittie vpon mee, and regard me, &c. In the Epistle to the Romanes the Apostle thus reasoneth also,* 1.34 concluding that since God had not spared his owne Sonne, but gaue him for vs to death, therefore it could not be but with him he should giue vs all things also. Man vseth to reason thus, I haue bin good, therefore he may not grate vpon me any more, and I haue done a very great good vnto him, therefore in all equitie & reason I am not further to be vrged. But our sweete and gracious God quite contrary, I haue been good, and therefore I will be still and euer good, and the greater benefites I haue shewed, the more sure it is I will not stand at the lesser, but from the more to the lesse with me shall be euer a sure sequele. And if I haue bestowed mine owne Sonne vpon man euen to death, how should it bee thought that with him I will not giue farre lesser things also. O sweet agayne I must needes saye, for what man or woman hath not thousands of mercyes

from the Lord, and therein euen so many comforts to his ••ealt, that he will neuer forsake him, but I may bouldlye and with a cheerefull heart, say, O Lord be mercifull vnto me, not because I haue beene a good seruant to thee, but because thou hast beene a good God to me. If my obedience were to be the argument why thou shouldest show me fauour, my heart were gone, for I knowe mine owne wickednesse, and my sinne is euer before mee. But since thy former goodnesse in thy sweete mercy, are arguments to thee of more goodnesse to bee showed by thee to the former, O Lorde I abound with such arguments to mooue thy maiestie blessed bee thy name for them, and I praye thee my God and my comfort so gratious and kinde, to adde mercy to mercy, fauour to fauour, and help to help in this neede of mine, that I owing thee now my self, for so many mercies, I may for more owe thee more then my selfe, or my selfe, many and many times to loue thee, to feare thee, to serue thee, and praise thee, whilst I haue a daye to liue. Thus may we chaw this comfort in our mindes, and tast the sweete of it.

5 Yet if wee haue any care of the Lords glorye, surelye the Lorde hath a quicke eye to see it, and euen for that also in mercye he will doo for vs and to vs, for behould what followeth here as a second reason, why the Lord will reueyle his purpose to Abra∣ham, and hide nothing from him. For I knowe him saith he, that he will commaund his sonnes, &c. A good thing to moue vs to all obedience generallye, which the Lorde euer seeth, and to this particularly of teaching and instructing our families and compa∣nyes,* 1.35 which the Lorde heereby (to set an obseruation of it) moste greatly commendeth. Abraham did it, and God highly extolleth it, we cannot abide it, and shall he likewise prayse vs? Abraham did it, so many hundred yeare a goe, and is it nowe but a new de∣uise, that is not needefull? Surely, conclude thus, and it is moste true, he instructed his familie, that they might know as he knew: and religion, and the seruice of God, liue in them to the glorye of God, when hee was gone. And for this God will hide nothing from so carefull a seruant: wee will not do it, but are bothe igno∣rant our selues, and let others bee also, caring not what betom∣meth

of Gods glorye, either in our life or after our death, and therefore from so carelesse wretches hee will hide all his secrets, all his counsels, yea all his comfortes, and the lighte of his countenance, for euer. Beware, beware then, whilest we haue time to amend and reforme this fault.

6 When the Lorde sayth The crye of Sodome, &c. hee would giue vs thereby to consider well,* 1.36 the horror of sinne. So great and so vglye,* 1.37 so fowle and greeuous, that it euen cry∣eth, and shriketh in the eares of the Lorde for vengeance. Caine thy brothers bloude cryeth to mee out of the earth, &c.

Shall we then nourishe and foster that with such pleasure, that day nor night ceaseth to solicite the Lorde against vs, yea to crye in his eare, that he would awake and plague vs? Sure∣lye that man, that woulde crye still against vs but to man, we would abhorre and hate, and that which cryeth lowder then all the men in the worlde can, and that to God himselfe, and for greater punishment then any man can inflict, wee are so farre from hating, that wee hate him that perswadeth vs to hate it.

Thys is straung madnesse, if wee would consider it. The Drunkardes drunkennesse cryeth agaynst him, and will not suffer the Lorde to rest tyll hee punish it, and yet hee loueth it, so dooth the Swearer, Adulterer, and suche like, theyr sinnes crye against them, &c.

7 When the Lorde sayth, Their sinne is exceeding gree∣uous,* 1.38 wee maye rightlye note the woonderfull patience, and long suffering of the Lorde,* 1.39 who beareth, and beareth, spa∣reth and suffereth, holdeth and stayeth, expecting amende∣mente, till manye times the sinnes bee horrible and excee∣ding greeuous, as nowe they were in Sodome. Nowe hath hee this slownesse towardes sinners, that will not amende, and is he voyde of affection towardes broken heartes, that woulde

doe better, if they coulde,* 1.40 and daylye doe better as they can?

Farre be such sowre conceits from vs: and no lesse farre to presume to sinne, because hee is patient. For wee see heere, though hee staye long, yet hee commeth at laste: surelye and truelye, yea dreadfullye and terriblye, with streames of Fire and Brimstone from Heauen, vpon suche as presumed to goe on in theyr wickednesse: notwithstanding anye admoniti∣on to the contrarye, tyll theyr sinnes were exceedinge greeuous.

8 But the Lordes phrase is, that Hee wyll goe see if all bee true or no.* 1.41 Not therein imploying any want of know∣ledge in himselfe, howe all was,* 1.42 who can not bee deceyued or ignorante of anye thing, but by an humaine speeche. After our manner giuing vs to note, howe euer in iustice, know∣ledge of a faulte, shoulde goe before punishmente of the same. And credulitie auoyded, to beleeue the worste,* 1.43 as a horryble vice. It blotted Putiphar, it blotted Dauid, and it blotteth and blacketh who so euer is spotted with it.

9 When Abraham hearde the Lordes iudgementes a∣gaynst Sodome, What dooth hee?* 1.44 As wee doe in these dayes: Care not who sinke, if wee swimme, passe not who perrishe so wee bee safe. No no, such sinfull vnfeeling∣nesse is farre from the heart of so good a man. And the Texte telleth vs, Hee stoode yet before the Lorde, and entreth into a zealous and carefull consideration, bothe of the Lordes glorye, and Iustice, as also of the good of as manye faythfull as might bee founde in Sodome, and with all humi∣litye pleadeth for them bothe: his wordes you see, and marke them well. O this hearte, where is it nowe amongst vs, eyther to tender what prophane tongues may speake of our GOD, or to pyttye, and praye, againste the intended punyshmentes of our Brethren? Alas, (as I sayde) wee

care not for any mans woe, but our owne, and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours, that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God, from our father Abra∣ham, heere to haue a better heart, whose true touche and hear∣tie speeches in this place, shall witnesse against vs, if wee doe not.

* 1.4510 But why did Abraham dreame of anye righteous in so vile a place? Surely because hee was a good man, and hoped the best of all places. so teaching vs to leaue that iudging vaine, and condemning braine, that we loue too much. A good heart hopeth God hath his portion, and all be not bad.

11 If fiftie, if fortie, if thirtie, if twentie, if ten righteous had beene found,* 1.46 a promise from the Lorde wee see he••re, that he would spare the whole Cittie for their sakes, and shall wee not see in it the price of his Children with him, whatsoeuer the world thinketh of them, as also what good commeth many times to the very wicked, by them and for them? The world hateth and maliceth, mocketh and contemneth the godlye, making more ac∣compt of one prophane Esau, then of twenty true hearted Iacobs: but the Lord, whose loue is life, and worthy regarde indeed, more esteemeth one Iacob, one true Israelite, one faithfull seruant of his, then hee dooth ten thousand worldlinges of vncircumcised hearts and eares, yea ten of them shall stande before him, euen to turne him and alter him, as I may saye, from anger to mercye, when hee will not vouchsafe, but for their sakes, to respect ten thousand thousand, of such as the worlde hath honoured for mag∣nificoes, and men and Women of great accompt. O euer then may my soule and yours, seeke and sue for the Lords lou••, rather then the worlds liking, and say with the sweet singer of Israell:

The greater sort craue worldly goods, and riches to imbrace: But Lord grant vs thy countenance, thy fauour and thy grace.

For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had.

And let these dogges and swine of Sodome beholde, whether good or euill commeth to a land, a Cittie, a house, by such as feare God. For ten sake they all should haue found mercy, and haue escaped this fearefull plague of fire and Brimstone from heauen, and are these then the hurtes of a place, the woes of a common∣wealth, such as must bee not onely weeded out, but digged and rooted out, or els wee shall not bee well? O price with God, and profit to men, of such men and women wheresoeuer they are, more then wee thinke of, and let vs euer heereafter consider it better.

12 In that he calleth them righteous in hope some were so, who yet were not circumsised, plainely it showeth,* 1.47 that in those dayes this popish doctrine was not hatched, y^e saluation is tied to the sa∣crament. If righteousnes thē might consist without circumcisiō, why may not children now be saued without baptisme, which is in the place of circumcision, so long as no contempt, but Gods spee∣dy visitation by death is the cause. This is a new doctrine you see then, & not ours, which was imbraced & held of father Abraham so many hundred yeares agoe. And I warrant you this Angell which was Christ, controlleth not his speech as vntrue, but let∣teth it passe as verye right. And as hee tyeth not righteousnesse and saluation to the sacrament, so neither dooth he it to his owne life, but euen then hee knew it true, that Peter after long prea∣ched, that though God chose him and his for his peculiar people,* 1.48 yet in all other nations also he might haue, if it pleased him some.

13 When he asketh whether the Iudge of all the worlde should not do right, hee reasoneth from the Lordes office, and teacheth vs, that with humble bouldnesse we may do so in our ear∣nest desires: as shall not the father pittie his childe, and helpe him, &c. Lord thou art my father then, for thy place sake, pittie

me, helpe me, saue me, and keepe me, I beseeche thee and praye thee, &c.

* 1.4914 In his title of dust and ashes, so often applyed to him∣selfe, we see all of vs, both the humble conceit that this great Patriarch had of himselfe, as also the reuerent humilitie he spake to his God withall. Two speciall things for our vse in these dayes, wherein we are puffed vp, and swell with filthye pride and forgetfulnesse of our selues, as though wee were made of some farre more precious matter then dust and ashes, and wherein we speake to our God as vnreuerently and rashlye, as euer did anye prophane minde, for many of vs, without any such spirite of low∣linesse and dread, as heere was in Abraham, not considering what we are, and what God is, how vnworthy we are, to speake or breath before him. But we swap vs downe in our places most vnreuerently, and then we stare, and looke, and gape, and yawne, and huddle and tumble vp some vnliked prayers of the Lorde, not onely without any profit to vs, but to our great harme, for so vn∣dutifully vsing the name of God. Well thinke heereafter of this example of Abraham better, and amend both these faults.

15 It is worthy marking againe, how Abraham iterateth his requests one after an other, from fiftie to ten, and yet the Lorde is not angrie, but heareth him patiently, and kindely maketh an∣swer to euery one, he will not do it for so many sake. And is he changed from this kindnesse now, if I do the like vpon occasion. No no, our God is one for euer, not subiect to change, and there∣fore bouldly and comfortably doe as your neede constrayneth, hee will abide you, and answer you as shalbe fit.

* 1.50Lastlye marke it, and forget it neuer, Abraham maketh an end of intreating, before God of hearing him. O sweete, O deere, and gracious God, what ioye is this, can my soule wishe a grea∣ter mercy, then that I maye speake on, and he will heare, yea that I shall giue ouer first, and not hee, when once I sue vnto his Ma∣iestie? Lord make vs profitable vsers of this mercie.

Notes

• * 1.1

  Verse. 1.
• * 1.2

  Verse. 2.
• * 1.3

  How wee see and heare God
• * 1.4

  Verse. 2.
• * 1.5

  How the A••gells did eate.
• * 1.6

  A hartie househol∣der loued of God.
• * 1.7

  Verse. 5.
• * 1.8

  True wel∣come wherein it consisteth.
• * 1.9

  Verse. 5.
• * 1.10

  Verse. 6.
• * 1.11

  Women shoulde haue rule in their owne hou∣ses, and how.
• * 1.12

  Women keepe in &c.
• * 1.13

  1. Tim. 5.13
• * 1.14

  Vers. 6.7.
• * 1.15

  Verse. 9.
• * 1.16

  Ministers.
• * 1.17

  Verse 10.
• * 1.18

  Verse 10.
• * 1.19

  Women desirous to heare and know euerye thing.
• * 1.20

  Verse 12.
• * 1.21

  How wise men and fooles laugh. Cap. 18.20
• * 1.22

  Vers. 27.28
• * 1.23

  Verse. 14.
• * 1.24

  Priuie mockers marke it.
• * 1.25

  A ••••sse ad esse.
• * 1.26

  Verse. 16.
• * 1.27

  Perfit cur∣tesye.
• * 1.28

  Verse. 17.
• * 1.29

  Ihon. 15.14.
• * 1.30

  Amos 3.7.
• * 1.31

  Verse 18.
• * 1.32

  The Lord will bee good be∣cause he hath been so.

  O sweete.
• * 1.33

  Psalm. 4.
• * 1.34

  Rom. 8.32.
• * 1.35

  Instructi∣on of our families how h••gh∣ly God liketh.
• * 1.36

  Verse 20.
• * 1.37

  The hor∣ror of sin.
• * 1.38

  ••erse 20.
• * 1.39

  ••ods great ••••tience.
• * 1.40

  Note this and be of good com∣fort.
• * 1.41

  Verse 21.
• * 1.42

  Know∣ledge be∣fore pu∣nishment.
• * 1.43

  Ouermuch credulitie a blot.

  Read vpon Gen. 11.5.
• * 1.44

  A true touched heart with regarde of God and his bre∣thren.
• * 1.45

  Good men hope the best.
• * 1.46

  Of what price Gods children are with him.
• * 1.47

  Saluation not tyed to the Sacra∣ment.
• * 1.48

  Act••. 10.
• * 1.49

  With what humilitie God is to be prayed vnto.
• * 1.50

  O comfort