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. 24. (Book 24)

In this Chapter especially consider these things.

• The counsell and commandement of Abraham touching a wife to be taken for his sonne.
• The obedience and care of his seruant in that behalfe.
• The contract or matrimonie it selfe.

MOre particularly marke in the first verse that Abraham is both ould and rich,* 1.1 and let the vse of it be this to assure our doubting mindes,* 1.2 that God is able to sustayne vs, when ripenesse of wit, valure of body, and all naturall power to worke, labour, toyle, and drawe with the world are gone. Yea not onely to sustayne vs, but with very great a∣bundance to blesse vs, as heere he did Abraham. And therefore tye not God to yeares, nor his mercy euer to the measure of your wit. But feare God in youth, serue him in age, and be assured that neither youth nor age shall want the benefite of his mercifull pro∣uidence. Away with that speach, that if we be not growne at 20. wary at 30. & rich at 40. there is neuer hope eyther of strength, wisedome, or wealth, for God is free, and not tyed to times.

2 But how came Abraham by his riches?* 1.3 the text answe∣reth the Lord had blessed him in all things.* 1.4 Thereby giuing the wealth of Abraham to the Lords mercy, and not to his owne

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industry. So it is sayd elsewhere, Benedictio Dei facit diuites, & benedictio Dei super caput iusti.* 1.5 The blessing of the Lord maketh rich, and the blessing of the Lord is vpon the iust. Earthly wret∣ches ascribe all to their owne labours, pollicies, and fetches, but such vnthankfull harts were there euer.

* 1.63 Passe it not ouer also vnnoted where or when God made him rich, surely in strange countreys, and when hee was a very traueler and passer from place to place, not stayed nor placed any where. Euen then in this wandring time which the ould saying is doth not gather mosse, yet God was able to blesse him, & to make his store increase. Surely in such places it had bin great power in God to let him still passe amongst them with life, though hee had left him and let him be poore. But the Lord would euen this also: and therefore where, where, is not God able to doo for hys if they please him?

* 1.74 Abraham sayd to his eldest seruant &c. Then wee see in Abrahams house,* 1.8 orders and degrees, respects and regards diuers of such persons as serued him according either to time or qualities, or some circumstance iustly mouing therevnto. This we may folow in our dayes, wise men do it, & God disliketh it not.

* 1.95 The putting his hande vnder his maysters thigh, no∣teth vnto vs the forme and manner of priuate othes ministred priuatly in those dayes of superiors to their inferiors:* 1.10 for pub∣lickly equall persons did otherwise. Or if you will, it sheweth the seruants obedience towards hys mayster, and his maysters po¦wer ouer hym.

6 If we consider the titles that Abraham giueth vnto God, heere they set out the terror of his maiestie,* 1.11 and the might of hys power,* 1.12 as also that to hym which is about to sweare, nothing i•• more fit to be thought of, then the power of God to punish false∣hood, if it be auoutched with an oth in his name. The forgetting whereof, maketh many a man and woman cast themselues and their soules headlong into great dangers.

7 That exception that you see the ould man take heere against the daughters of the countrey,* 1.13 and his expresse commandement for a wife to be taken to his childe out of the number of the faith∣full, teacheth vs notably if wee haue Abrahams spirit in vs,* 1.14 to giue Religion and the true feare of God the vpper hand of all ho∣nor, friends, wealth, and glory of the world whatsoeuer, in all matches and mariages that wee shall make either for our selues, or our friends, children, or charge. Conferre it with Gen. 28. Deut. 7. v. 3. 2. King. 8.18. where the like doctrine is taught.

8 Passe not ouer againe in this talke of Abraham about the mariage of his sonne without noting,* 1.15 what power the parent then had ouer the childe in guiding his choyse, and not leauing him li∣bertie directly without cause to stray from his liking, oppose it a∣gainst the licentious rage of children in these dayes, whose wit and onely wit in this case must be folowed, say parents to the con∣trary by graue experience whatsoeuer they can. Yet standeth it fast euen in this matter as in all other, hee that despiseth me, shall be despised of me, and hee that despiseth parents, despiseth God who hath sayde, thou shalt honor thy father and thy mother &c. Now shall children thinke that honor of word, cap, or knee, is due, and the greatest matter of all others eyther to their owne good or parents comfort, belongeth no further to them then they list? It cannot be. Therefore who so in this matter taketh not parents good aduise and consent, he despiseth God, and the cursse doth rest vpon him without repentance.

9 In the 5. verse the seruant reasoneth with his mayster, and putteth a case. Consider in it I pray you and learne,* 1.16 how it is not inough onely to beware of forbidden euill, when a man taketh an oth, but care also must be had least in things commanded wee of∣fend, not knowing the full drift and scope of the Commandement. And for this cause doth this seruant thus question with hys mayster.

10 Beware sayth he, that thou bring not my sonne thither againe,* 1.17 meaning into his own countrey out of Canaan And why think you? surely least he should lose the inheritance promised him there by God. Why was y^e matter now in any likelyhod? truly no.* 1.18

Abraham was but a stranger in Canaan yet, neyther had any more possession then the sepulchre that he bought there for to bury his wife in. But by his faith which wauered not one iote in Gods promise, he possessed euen the whole land, and therefore he would not suffer his sonne to be remoued thence to the woman, if the woman would not come to him. O that wee had such faith to be∣leeue what is promised vs, and to expect it with assuring hope, then should our hearts be free from many cares that now oppresse them, and we possesse to our good content what yet in mans eyes we haue no hould of.

11 In the 7. verse, Abraham maketh mention of the Lords calling of him out of his owne Countrey,* 1.19 into that where hee now was, and so stayeth himselfe vpon that, that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling. So, so, and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example, if the Lord haue called vs into the land of light by hearing the word preached vnto vs,* 1.20 or any other good meanes whatsoeuer, neyther should the world, nor wants of men, neyther any thing in this life, make vs returne to the land of darkenesse againe. So of Magistracie, or Ministerie, or such lyke, the cal∣ling of God should be our strong stayes to goe through with it against all assalts to the contrary. But especially this is a place, and an example for them that for any earthly preferment in ma∣riage of their children, can be very well content that they should bee caried from Canaan euen againe and againe to Mesopota∣mia, that is, from the grace and light of God which hee hath gi∣uen, and from the place where he hath promised to giue an inheri∣tance into the mists and cloudes of ould ignorance againe, and all damnable superstition. Abraham heere abhorreth it though his sonne should lose his wife thereby: and surely as he should be our example to folow euer, so shall he be their condemnation that will not doo it.

* 1.2112 Marke againe in this verse the arguments whereby A∣braham strengtheneth his faith. First hee aledged the deede of

God in these words, qui eduxit me, which brought me out. Se∣condly his promise, qui loquutus est & iurauit, which spake vnto me and sware. And why doth hee not alledge his owne doings, and say, because I obeyed hym, and left mine owne countrey for him, or because agayne I offered to kill this sonne of mine when he bad me, and to offer him vp in sacrifice to him or some such lyke? surely because the children of God were neuer acquayn∣ted with bragging of their owne works, and putting God in the nose with their owne merits. Some do it, and alas will not see how they offende in it, but men and women possessed with Gods sauing spirit, neuer did it, neither will doo it. Abraham knewe merits in hym were no such props to his faith, as mercies in God, and therefore silent in the one with comfort he aledgeth and remembreth the other. So let vs doo if wee haue no calling but the common calling of Christians. And if wee bee further eyther Magistrates, or Ministers, or such lyke, then consider also how fitly wee may doo it. For as Abraham had the deede of God in bringing hym out, so haue Magistrates and Ministers, in ge∣uing them that place. And as Abraham had hys promise, and hys oth, verely so haue they, that hee wyll bee with them in the cause of iustice,* 1.22 and in theyr ministerie to the verye worldes ende. Bee it concluded then in our soules for euer, that the Angell of God shall be with vs, as heere Abraham spea∣keth, so long as wee liue, to honor God by a faithfull seruice, and not our owne selues by some subtill seemings, for God seeth.

13 I cannot but remember you of it also, how when the ser∣uant putteth the case the woman would not come so farre, A∣braham doth not bid him tell her what wealth shee shall haue, what riches and treasure, and that his sonne should haue all, or so forth, but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking, and therefore hee sayth, the Lord shall send his Angell, &c. Thus euer euer doth Religion perswade one way, and earth, and flesh, and the world, and other way.

* 1.2314 But if she will not sayth hee, then &c. Where wee see how fully doubting mindes are to be instructed.* 1.24 Often times doe we promise good vnto men in the name of the Lord, and wee hope it shall come to passe, yet wisedome would that wee should more fully teach & say as heere Abraham doth. But if she will not &c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs, then this and this shall be your estate, &c.

15 Onely bring not my Sonne back agayne sayth hee, repeating againe what hee had once giuen in charge before, and we noted it. O constant hart, doth to abide himselfe, and to keepe his posteritie in a strange countrey, being once called thither, al∣though with wealth hee might returne, and with his owne kin∣dred peraduenture liue more quietly. What a thing in a godly mans hart is a place apoynted hym of God. How is he not fickle and fugitiue onely for greater worldly good, without any direc∣tion from a better cause? Yea how must not a man like without God his liking, nor carue for himselfe a portion of this worlde where himselfe liketh, but where the Lorde will be content, re∣mayning constant, and with the same contented, till the Lorde giue a going out. Abraham had his griefes heere no doubt, and probably may wee thinke the Cananites were not to hym as hys kindred, nor Canaan as hys owne Countrey. Yet so would the Lorde. And wee see before our eyes that the heart of A∣braham answereth to the Lorde,* 1.25 O my God, I am content to doo it, and his toong chargeth his seruant againe, bring not my Sonne back, &c.

* 1.2616 Then the seruant sware, sayth the text. That is, after hee had inquired, questioned, talked, and was fully instructed concerning his maysters will, and the ende of his othe, then hee sware. A very good example to teach all men how an othe is to be taken. But alas, where is this conscience, and care, and fee∣ling, with feare to abuse this dutie? Where is hee that searcheth and secketh to knowe the matter, and the depth of it, how farre it

may charge him what hee is requested to sweare vnto. Yet thus doth Abrahams seruant heere, and let vs note it.

The second part.

THe seruant thus instructed and sworne,* 1.27 prepareth to his iour∣ney, and tooke ten Camells, &c. Teaching and shewing this wisedome, that a thing is not onely to be done, but euen all such things also as may be sit to the good bringing of it to passe, are likewise to be cared for and taken with vs, as heere this ser∣uant did.

2 His making of his Camells to lye downe as it heere is mencioned,* 1.28 may remember vs how a good man regardeth euen his beast. The time and the place may shew the seruants diligent care to obserue and regard all good oportunities, to come by any entrance or successe in the matter he goeth about.

3 His prayer to God that hee woulde direct him,* 1.29 sheweth his faith and bringing vp in Abrahams house. Also, how hee trusted not in his owne indeuours, though yet hee vsed the best, but onely his confidence was in the blessing of God, who is able to effect and hinder what he will.

4 Whilst mens daughters came to drawe water, sayth the text, and afterward in this booke we shal reade,* 1.30 that Iacob found Rachell keping of sheepe.* 1.31 Both these declare vnto vs the sim∣plicitie and playnnes of those dayes, touching education of their children. I beseech you where were these golden, silken, pearled, and idle Dames that our dayes yeeld, when waterpots & sherpe∣hooks were thought no hurters of womens hands by the very pa∣rents themselues. I vrge it not for imitation, but for moderation.

5 The seruant nameth a marke,* 1.32 wherby he desireth of God he may haue notice, which the woman shalbe, that he should chuse for his maisters sonne. Graunt sayth he that she which saith drink, and I will giue thy Camels drinke also may be she, &c. I pray

you marke the marke that he wisheth in his maysters wife. Is it not a sweete and curteous nature,* 1.33 rather then a gay gowne and a loftie looke? Is it not a lowly and louing minde rather then any wealth and pompe? Surely it is, for he wisheth this, and leaueth out those. And peraduenture touching the last, the seruant had hard it out of the mouth of long experience, that Diuite faemina nihil intollerabilius. There is nothing more intollerable then a rich woman. Except God gouerne, let me adde I pray you: for his grace maketh many ould sayings to fayle of generalitie. Yet something there was or is that such prouerbs arose in times past, and are still called to remembrance in our dayes vpon occasions. Surely all bee not Saints that goe for Saints, before strangers it may be feared.

6 That thou hast ordayned. Marke this word well, and in it obserue the iudgement that this seruant had of Mariage,* 1.34 namely,* 1.35 that there was no hap nor chance in it, but that euery one is serued according to the ordinance of God, either for comfort or crosse. Is it not all one with that which Salomon sayth: House and riches are the inheritance of the Fathers,* 1.36 but a prudent wife commeth of the Lord? How doth this good iudgement then shew vnto vs the good order in Abrahams house for know∣ledge and instruction. He that walketh in the sunne will be sunne∣burned saith the prouerb, and surely where good instruction is in a house or towne, the people will sauour of it. Would God our seruants might thus sauour of the talke they heare at our tables or otherwise as this man did. But alas what know I? nay what know ye your selues of your selues? without doubt this, that if carping and gawling of others, if swearing, and filthy speaking, if mocking and censuring of the way of truth, if Papisme or A∣theisme be a color worthy carying, our seruāts may learne in our houses and of vs to cary such colors: but as for Religion and a sound iudgement in the seuerall branches of Gods booke, alas, alas, it is not to be had with many of vs, nor amongst vs.

* 1.377 By the word mercy in the same verse, appeareth the na∣ture and hart of an honest and faithfull seruant, that he would not

onely haue things fall out to his mayster, but in mercy to fall to him, that is all for the best, and his comfort if it may any way be more then other.

8 Now what successe had this prayer of a true seruant with God? I pray you marke the 15. verse.* 1.38 Eare hee had left spea∣king sayth it, behould Rebekah came out, &c. See then the gratious goodnes of God, and how open his care is to one that is carefull of the credit committed vnto him, be he seruant or what else soeuer. Euen before he had left speaking the Lord an∣swereth this seruants desire, and sendeth by his hidden powrefull prouidence this mayde Rebekah to come to the Well to him. Now if wee consider what hee went about, and what the Magi∣strates and Ministers heere apoynted in earth amongst vs goe a∣bout, is there any comparison? Then with assurance may they go on in their places, that God will regard them and giue them his blessing, when he thus dealt with this seruant?

9 In that she came foorth with a Pitcher to fetch water, the seruant hauing prayed as you sawe before in the 14. verse,* 1.39 note the wonderfull prouidence of God, how it ruleth euery action, and suffreth nothing to go by chance as many dreame. For was there no time to fetch water but now, when the seruant laye by the Well wayting for Gods direction? Yes many tymes myght shee that daye haue stored her selfe,* 1.40 had not God di∣rected euen to that time. And what God will must come to passe.

10 She goeth downe, filleth her pitcher, and away a∣gayne sayth the text. Heere is then no tarying,* 1.41 no gazing at pas∣sers by or strangers, no prittle prattle, nor telling of newes, but modestie, silence, and ready dispatch of that which is gone about. A good example for youth if it were carefully folowed.

11 But the seruant seeing her make such speede, runneth to meete her, and prayed her that he might drinke of her pitcher.* 1.42 She sayth vnto him drinke Sir.* 1.43 In the seruant note still no fore-flowing

of his businesse, but hauing commended his suite vnto God, he beginneth to try the very first that came to see if his mark before mencioned might be found in her. In the mayd marke all gentlenesse and curtesie of nature with speech conuenient, ney∣ther a foole to say no thing, nor yet ouerbould to talke at randon. When she had giuen the seruant drinke, then see I pray you how no doubt by Gods very direction she vseth those words that the seruant had prayed God before might bee a marke for hym to knowe the woman that God had apoynted for his maysters sonne by. I will (sayth shee) drawe water also for thy Camells. By whiche the seruant knewe it was his Mistresse that should be, Gods gift and apoynted match for his Mayster Isaac. Then hee wondred to consider Gods mercy and prouidence fitting things so quickly and graciously vpon his prayer,* 1.44 and bringing so for∣ward the cause of his comming. And in deede the manifestation of Gods prouidence is wonderfull: for which of vs could once euer haue thought that such things should haue come to passe as now we know and see? Happy is that hart that is contented with Gods will, and prayseth his name for well and woe.

* 1.4512 Then the seruant tooke foorth a golden abilement &c. Where we may see, how although hee was perswaded that this was the woman whome God had apoynted for wife vnto his may∣ster, yet doth hee vse ordinary meanes, as gifts of golde, to pro∣cure her to consent. Therefore wee see the children of God do ne∣uer reason thus, if God haue apoynted the matter, it skilleth not what I doo, but they vse the apoynted meanes, and leaue Gods counsells to himselfe. Our Sauiour fled into Egipt from He∣rods tyranny,* 1.46 and yet God had apoynted that hee should not so dye.* 1.47 And in the Acts of the Apostles, they toke broken peeces of the Ship, and so got out, yet foretould that they should not pe∣rish, with many such examples in the scripture. Agayne wee may note it heere,* 1.48 that such golden attiring as this and Iewells, are not simply condenmed in all women. But it is the manner, or measure or calling that maketh things not alowable. Confer this with Peter and Paule forbidding brodered heyre, &c. as also with the third of Esay, and interpret one by an other. Mayster

Cranmer in hys booke of the Sacrament sayth, those places of Peter and Paule be denyalls but by comparison, and not sim∣ply. But I neede not to speake in this matter. We are too apt to take more then is alowed, when men are but carefull not to re∣strayne what is alowed. Both are extremities, and the middle way is the good vertue euer commended.

13 The seruant bowed himselfe when hee saw how all fell out.* 1.49 And we are to marke in it how Gods children should not on∣ly pray in their wants, but also be thankefull in their wealth,* 1.50 for so doth this seruant. He begged Gods assistance, and now that he euidently seeth it, he voweth himselfe, and blesseth the Lord for it. But God forgiue vs our vnkindnesse in this behalfe: for if ten of vs be clensed, nine of vs neuer returne to giue thanks.

14 In the 31. verse, and so on,* 1.51 it pleaseth the Spirit of God to note Labans kindnesse and good intertainment of this seruant,* 1.52 when once he had heard of him by his sister, and no doubt it is e∣uer thus done, to commend vnto vs curtesy and gentlenesse, and to bring vs in dislike with currishnesse and hardnesse. But when meate was set before him, the seruant will not once taste of it till he haue done his message: more carefull a great deale of his may∣sters businesse then of his owne belly. Where are such seruants in these dayes.

15 When you come to the seruants tale, I pray you note how hee leaueth out that which happely might haue offended them, namely, how Abraham his mayster gaue him in charge in no case to bring back his Sonne amongst his kindred agayne. It sheweth such a wisedome and discretion in a good seruant when hee doth his message, as is euer to be followed of all that reade it. And it sheweth also, that although no vntruth be to be auoutched, yet neyther is all truth euer and at all times to be declared.

16 Whē the seruāt had thus shewed how all things had hither∣to fallen out euen by Gods mighty & merciful directiō, yet leaueth he libertie to the parents & friends if you marke it, to dispose of their child & sister as they would.* 1.53 So see we in those days how the

godly abhored to wring mens children from them by indirect meanes, if the parents were vnwilling to bestow them for.

17 In the answere of Laban and Bethuel vnto the seruant when he had ended his tale,* 1.54 marke the nature or: manner of the godly, both for vnderstanding and affection: Touching the first, you see they tast a good tale when it is tould them, and discerne God in his works. And touching the second, they seeing the mat∣ter was of God, gaue answere thus: Wee can say vnto thee neyther euill nor good, behould Rebekah is before thee, take her and go. Both these are very speciall graces, where God doth graunt them, but rare graces wee must needes confesse in our dayes in comparison of the greater number. For how many sauour nothing whatsoeuer you say out of Gods booke vnto them, but are in this matter euen voyde of all capacitie, though in worldly causes quick inough.* 1.55 Then for affection how many wil∣fully striue in minde against that thing that yet in conscience they are conuinced to be the will of God. So that where is the man or woman almost we may say among many, that hearing Gods will tould them, and made rather more manifest then this was heere by the seruant, is stricken, moued and touched with it inwardly, yeeldeth vnto it; and sayth: Sir, I can neyther say good nor euill vnto you, this thing is of the Lorde that you tell mee, I see his will, and farre be it from me to resist him, no my hart is ready, and I am content to doo it? &c. Yet thus doo Gods children as heere you see. Let vs folow it then and folow it euer when a good tale is tould vs.

18 Then the seruant bowed againe toward the earth vnto the Lord, wherein still marke the constant pietie of the seruant, who still, still is thankfull and boweth to God. Agayne in the verses folowing note the custome of those dayes, to giue gifts to the Bride and to her friends.* 1.56 See also how it is lawfull to be honestly merry when once our busines is done, and charge discharged: for now the seruant eateth & drinketh which he would not do before &c.

* 1.5719 In the morning the seruant would be gone, abhorring to

loyter and linger in his busines▪ as all good seruants doe.* 1.58 But 〈…〉〈…〉 tarie a little with 〈◊〉〈◊〉 said 〈…〉〈…〉 goe: which may discouer a 〈…〉〈…〉 fre••nds▪ if 〈…〉〈…〉. For what do many of vs when we heare the worde of God declared to vs by some pla•••••• euidence, so that we are mooued with it? I say what do we? Surely euen as these friends did ouer night, go take Rebekah, &c. That is, we consent and yeelde, and we are all in a heate and haste, to promise all obedi∣ence to that which wee heare, and a man would thinke wee were wonne for euer. But after a while what do we? Truely euen as you see these friends, in the morning, we are well cooled, or rather euill cooled, our heate and haste is past, and nowe the mayde must tarrie ten dayes, that is, nowe wee will delaye and deferre, what before wee promised and purposed with all speede. So the lon∣ger the worse, when it should bee euer the better, if wee were not euill.

20 But the seruant sayth againe, Hinder me not seeing the Lorde hath prospered my iourney, &c. Many seruants if they had beene in his place, would haue taried and feasted, and taken good cheere, and excused the matter well enough, that the maids friends were loth to parte with her. But so would not this most carefull and trustie seruant do: but hauing sped well, he longeth to be with his maister to ease his minde also, which is a speciall good care in a good messenger: for aegrè tristia, sed cito laeta sunt nun∣tianda. Slowlye is euill, but with all good speede, glad things are to be tould, saith the olde saying. Againe because God had pros∣pered him he would be gone, making Gods mercie a spurre to his faithfulnesse and diligence, and not a stower of him, as no doubt many would.

21 Then they called the maide, and asked her consent therein, leauing this for the godly euer, and all to marke,* 1.59 that as children owe a dutie to parents, to aske their consents,* 1.60 so euen pa∣rents also owe this to their children not violently to force them a∣gainst theyr liking: for who so marrieth, marrieth for himselfe, and not for his parents, and good reason then the heart should

loue, whom the life must indure till dying daye. Now loue is not forced, neither euer can bee, but God giueth it reciprocally, if the match be his. No loue, no match of Gods making, let parents thinke, and it is his prerogatiue to ioyne together man and wife. If man will ioyne by force and violence, whom God hath not ioy∣ned by consent and loue, what a bouldnesse is that in him that dooth it, and how, will God not indure it, but turne it to his woe. Yet children againe may not bee ouerbould because of this, but like if they possiblye can, where their parents better experienced then they are, iustly like. For if they do not thus, giuing all possi∣ble place to their parents iudgements, surely they doe not honor father and mother as they should.

* 1.6122 The mayde then asked, saith shee will, which was not any lightnesse in hir or easinesse ouermuch to bee intreated, but it was a religious yeelding to that without foolish delayes, which she euidently saw was the Lordes appoyntment for her. It should schoole vs in these dayes to doe the like, and neuer to vse nicenesse and follie, vnder pretense of modestie, when the matter is discussed already by mutuall euiction of either heart secretlye within, that the Lord will haue it so. Such dilly da••ly is fitter for Heathens that knowe not GOD, then for sober Christians, who haue vowed obedience in all stayed grauitie to the Lordes good pleasure.

* 1.6223 The honest and orderly sending her away, with her nurse and maides are commendable practises euen with vs. But espe∣cially marke in the 60 verse the blessing they gaue her when shee departed.* 1.63 Our care performeth all things rather then this, and yet this as necessarie as many others. She rode vpon Camels, and was not to tender, but our wanton wayes wil worke vs woe, if God do not change vs.

* 1.6424 In the 62 verse, note howe Isaac not yet maryed (for his wife that should be, was but now cōming towards him with his seruant) liued from his father, and kept house. Now adayes riche

mens children eyther marry ere they knowe howe to vse a howse,* 1.65 or neyther marrying, nor keeping house, liue to spoyle and spende what others carefully haue got together. But wise parents may learne of Abraham heere to see, howe they will frame in theyr lyfe time, and then as they like them, leaue them more or l••sse.

25 One thing is mentioned heere of Isaac,* 1.66 which is worthye memorye whilst wee liue. Namely that towarde the euening,* 1.67 he wente out into the field to praye. It showeth vs the cu∣stome of those godlye Fathers of whome he learned it, nowe and then to goe foorth, and all priuately alone, to send vp to God the aboundance of theyr hearts, fraught with his feare, to meditate of his mercie continually tasted, to pray against faults continual∣lye committed, and after many holye debatings of his fauours in them, to turne home againe comforted and euen refreshed, that with theyr GOD so good and so kinde, they haue had some conference, as became his Children. O wee, wee, sinnefull and wretched, howe manye are our walkes for vayne pleasure, and howe fewe or none in thys holye or∣der.

26 As Isaac was thus walking in the Fields, hee lift vp his eyes, and sawe the Camels comming,* 1.68 and Rebekah she loo∣ked, and saw Isaac walking, and asked who he was, the seruant aunswering, that it was his maister: she lighted downe, coue∣red her selfe with a vaile. &c. Both her lighting and vayle, to∣kens of her modestye and humilitie. The marginall note is suffi∣cient for this, if you ioyne vnto it the 1. of Sam. 25.23. where Abigael meeting Dauid, hasted and lighted also.

27 The seruant declareth all Gods dealing in this matter, and no doubt it both contented & mooued Isaac: whervpon he brought her into his mothers tent, he married her,* 1.69 well liking of Gods choyse, hee loued her, a token of Gods matche, and hee was comforted with her after his mothers death, to teache vs for e∣uer this good, that if GOD take one thing, hee will giue

an other, to the perpetuall praise of his infinite mercie, and the great incouragement of his children to continue in his feare. What a sort of instructions nowe hath this Chapter yeelded vs, and yet neither in this nor in any, is that halfe noted that might be noted. So plentifull is the spring of this heauenly water, yea such a sea of knowledge & comfort is Gods booke. This much is more then we thinke of euer: and thus much remembred by this occa∣sion, and practised better, shall yeeld vs ioy, when all worldly fol∣lies shall faile their followers. We haue heere but a time, and how short or long who can tell: spend this well, and we liue for euer: spend this ill, and wee dye for euer. Life and death, differ verye much, mirth and miserie, weale and woe, ioy and paine, I iudge, we iudge not to be like, but euer and neuer are pearcing dartes, if we haue any feeling in blisse to liue, or cursse to remaine, obeying or disobeying the Lords good will. The Lord make vs carefull, and so I end.

Notes

• * 1.1

  Verse. 1.
• * 1.2

  God can 〈◊〉〈◊〉 at all times.
• * 1.3

  Verse. 1.
• * 1.4

  Gods bless••ng maketh rich.
• * 1.5

  Prou. 10.
• * 1.6

  In a strange Countrey God can inrich.
• * 1.7

  Verse. 2.
• * 1.8

  Degrees of seruants and order in Abra∣hams house.
• * 1.9

  Verse. 2.
• * 1.10

  Putting his hand vnder his thigh, what.
• * 1.11

  Verse. 3.
• * 1.12

  What men shoulde thinke of, that take an oth.
• * 1.13

  Verse. 4.
• * 1.14

  Religion chie••ely to be respec∣ted in ma∣riage.
• * 1.15

  Parents authoritie in chil∣drens ma∣riages.
• * 1.16

  Verse. 5.
• * 1.17

  Verse. 6.
• * 1.18

  Abrahams great faith.
• * 1.19

  Verse. 7.
• * 1.20

  Note well.
• * 1.21

  The argu∣ments of Abrahams faith.
• * 1.22

  2. Chro. 19.6. Matth. 28.
• * 1.23

  Verse. 8.
• * 1.24

  Doubting ••indes should be fully taught.
• * 1.25

  Psal. 27.
• * 1.26

  Verse. 9.
• * 1.27

  Verse. 10.
• * 1.28

  Verse. 11.
• * 1.29

  Verse. 12.
• * 1.30

  Verse. 13.
• * 1.31

  The sim∣plicitie of education in the days of the Pa∣triarks.
• * 1.32

  Verse. 14.
• * 1.33

  A marke for to choose a wife by.
• * 1.34

  Verse. 14.
• * 1.35

  Mariage goeth not by hap.
• * 1.36

  Pro. 19.14.
• * 1.37

  A good hart of a seruant to his may∣ster.
• * 1.38

  Vers. 15.
• * 1.39

  Verse. 15.
• * 1.40

  God dispo∣seth times & seasons.
• * 1.41

  Verse. 16.
• * 1.42

  17 &c.
• * 1.43

  Fit beha∣uiour for a mayd.
• * 1.44

  The mani∣festation of God his proui∣dence is wonderful.
• * 1.45

  Verse. 22.
• * 1.46

  Matth. 2.
• * 1.47

  Act. 27.
• * 1.48

  Attyre in women.
• * 1.49

  Verse. 26.
• * 1.50

  Thanke∣fulnes to God.
• * 1.51

  Verse. 31.
• * 1.52

  A notable seruant. The lyke is read of Popilius a Roman, that he re∣fused all intertain∣ment of King Anti∣ochus, vn∣till he hard of him that he would be ruled by the Se∣nat, about which mes∣sage hee was sent. Discretion in doing a message.
• * 1.53

  Vers. 49.
• * 1.54

  The vn∣derstan∣ding and affection of the god∣ly when a thing is sayd to them.
• * 1.55

  Note.
• * 1.56

  Honest mirth af∣ter paines taken.
• * 1.57

  Vers. 54.
• * 1.58

  〈…〉〈…〉
• * 1.59

  Verse. 57
• * 1.60

  Children ought not to be for∣ced to mary.
• * 1.61

  Behauiour for mari∣age, when an answer is required
• * 1.62

  Verse. 59.
• * 1.63

  Verse. 60.
• * 1.64

  Verse. 62.
• * 1.65

  A good po••licie for parents.
• * 1.66

  Verse. 63.
• * 1.67

  O nota••le custome.
• * 1.68

  Verse. 64
• * 1.69

  If God take away one com∣fort, he gi∣ueth an other.