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. 25. (Book 25)

The cheefe heads of this Chapter are these.

• Abrahams second marriage,
• Abrahams death.
• Iacobs birth.
• Fsau his selling of his birthright.

TOuching the first, it is a warrant of the lawfulnesse of second mariage,* 1.1 against anye prophane minde, that wilfully disa∣loweth it.* 1.2 And the Apostle is as plaine, when he sayth, as long as they liue toge∣ther, the man and the woman are each bound to others, but if eyther bee taken away by death, the suruiuer is at libertie

to marrie againe in the Lorde.

2 Remember how God sayd, that in Isaac should his seede be blessed, yet nows commeth Keturah with six sonnes on a heape,* 1.3 such euents fall out to trie the children of God, whether they will cleaue to the word or no.

3 Abraham maketh his will and Testament, in his life time, disposing his good in such sort as quietnesse may folow amongst his children, when he is gone.* 1.4 * 1.5 So was Ezekias commanded to doe by the Prophet, and it is a thing that euery wise man will be carefull of whilst hee hath time. The neglect of this hath spent whatsoeuer was gathered by him that dyed.

4 Abraham dyeth, and it is the way of all flesh, as hath often beene sayd. Hee dyeth in a good age, sayth the Text,* 1.6 and full of dayes. Long life is good, and yet life will wearie any bodye at last: a fulnes of time will come to them, that most loue this world, though it be long first: for Senium viuendi taedium adfert. Oulde age will wax wearie of life at length.

5 Isaac and Ismael his Sonnes burie him.* 1.7 A dutie that pa∣rents do owe theyr children and children againe to their parents,* 1.8 husband must doe this for his wife, and the wife likewise for her husband it is the last curtesie and kindnesse to be showed, and it is not a matter of little regarde with the godly. They know there will be a meeting againe, and therefore they lay vp as it were the bodyes of theyr dead freends, as men laye vp theyr iewels, till such day come. Isaac and Ismael were no great friends once, but yet no iarres hinder them, for this common duty to their Father. We are more crooked and wayward, many of vs if lust do vrge vs in this pointe. Our displeasures priuate hinder vs greatlye from common good, and our anger lasteth from age to age, to our great reproche.

6 Abraham is buried with Sara his wife,* 1.9 * 1.10 and if they that loued and liued together while they were heere, be also both layde

together in that bed of earth, that all must come to, when they be dead, it is a thing that may well bee doone, and deserueth no iust dislike of any.

7 And after the death of Abraham, God blessed Isaac, sayth the 11 verse,* 1.11 and howe sweete is it to all parents, if they marke it. For since God is not the God of Abraham alone, but of all that feare him: This comfort may you haue in your soules euer, that when you be gone, yet he remaineth and liueth for euer, to blesse and prosper, to defend and comfort your children after you, that are now your care.

* 1.128 In the genealogie of Ismael, hauing twelue princes descen∣ding of him,* 1.13 see what God can do for a poore boye that was sente out with a bottle of water, and as it were left to the wide worlde, and to his fortune, as some speake. O powrefull God, what can∣not he do, and whome cannot hee exalt if it please him? Seruants and all succorlesse children looke at it.

* 1.149 Rebecca was barren long, and had no Childe, both to her owne and husbands greefe no doubt.* 1.15 But so it pleased God then, and so so now it pleaseth him often also, to schoole his children, by withholding theyr wished comforts from them a time. Isaac had a promise, that he should haue seede, and in his seede, the familye and lyne greatlye increased, yet God wyll haue him wayte for it, and tarry his good pleasure in patience, which wee must marke. Isaac prayeth for his wife and the Lorde is intreated to showe vs what cupples should do one for an other in this behalfe, and how well the Lord liketh it, when they do it.

10 Then she conceyued, and being with childe, shee felt them striue in her bodye together,* 1.16 and marueiling at her case, shee wente to the Lorde to aske him.* 1.17 Noting thereby to vs, that there is no refuge to the godly euer in theyr distresses more then this, to get them to the Lorde, and to learne of him some comfort for their case. But how did she aske of the Lord? Surely there is no certayntie layde downe vnto vs, and therefore as wee cannot

bee resolued with any certainty, so is the silence vsed an euidence that there is no necessitie: the matter is not to vs materiall. Au∣sten saith, whether she went vnto the altar, that Abraham had built, or Melchisedeck was yet aliue, or some such man, or any other way that I cannot remember and thinke of, sayth he, this is certaine, the Scripture is true, and she asked God. Others saye this was before Abraham dyed, and that shee asked of him, and had her answer as foloweth:* 1.18 others say happilye in a dreame shee was told, or by some inward reuelation, or by some angell,

11 When the children came to be borne, Esau is borne red and hearie▪ So vseth nature sometimes in mens bodyes,* 1.19 to be∣wraye theyr future manners, qualities, and conditions,* 1.20 Iacob is borne the later, whom God could haue made first, if it had pleased him, but he would haue it knowne, that he was chosen meerely of grace, and not as more excellent, because the elder. Hee held his brother by the heele: which heele signified his posteritie, ouer whom the Israelites ruled, not by nature, but by God.

12 Isaac loued Esau, and Rebecca loued Iacob.* 1.21 Such di∣uersitie in affection of parents to theyr Children, wee see daylye.* 1.22 Sometime with reason, and often without. Heere a reason is ad∣ded of the Fathers loue, to wit, because hee loued venison, which Esau often killed for him. But of the mothers no reason is giuen, happily shee loued Iacob more, because God had chosen him be∣fore Esau. Whatsoeuer it was, certaine it is, shee loued him whome God loued. But something was in Iacob that pleased hir we may probably thinke,* 1.23 for this is the difference of Gods loue and mans, that the reason of his, is euer in himselfe, and not in the partie being a sinfull man, but the reason of mans loue, is in the merit of the partie, lesse or more euer.

13 Sell mee thy birthright nowe, &c.* 1.24 As if he should haue sayd, often hast thou offred it, now performe it, and let me haue it,* 1.25 and thou shalt haue to refresh thy hunger withall. But was this a brothers parte, to praye as it were vpon his brother, and to lye in waite for a vantage. Surely if hee had beene but a stranger••

humanitie would haue releeued his hunger, either gratis, or for lesse then a birth-right, much more his brother. Howe then may Iacob be excused heere? The answer of good men is, that in an extraordinarie thing, we may not vse an ordinarie measure, iudg∣ing of it, as of other things, that are ordinarie. The Lords pur∣pose was to deriue the birth-right to Iacob: this occasion and opportunitie falleth out, Iacob taketh it, and let vs leaue all to God, and make no doctrine eyther of rebuke to others, or imitati∣on to our selues by extraordinarie facts.

* 1.2614 Lo I am almost dead, what is then this birth-right to to me. A very bad speech of an earthy minde, that measureth all by the belly, and thinketh nothing of vse, that profiteth not that waye? and we cannot better conceiue of this speeche, then by the like. Suppose a Christian in distresse seeketh comfort somewaye of a Turke. He shall say, if thou wilt forgoe thy fayth and profes∣sion, thy title and interest in Christ and religion, I wyll releeue thee. The Christian shall thinke and say. My distresse is great, and what good dooth my faith and profession now to me,* 1.27 can my title and name now releeue me? can I liue by the name of Christiani∣tie? is eyther meat in my belly, or money in my pursse by religi∣on? No I may dye for hunger, and lye in prison for wante, for all my Christianitie, and therefore better is it for mee to take goulde and siluer, meate and drinke, pleasure and comforts of this life, and be out of this want, then to cleaue and be wedded to my faith still, away then with this that helpeth not▪ and welcome that that neuer fayles. Forgiue me the penny, and I shall want nothing. Were not this a prophane speech of an vntaught minde and man? were not this a most horrible contempt of a most holy profession? Then thinke of Esau by this. What saith he, is this birth-right to me, now that I am like to dye for meate, as if he should say, giue me for my belly, and let it go, that feedes me not, and so foorth. Nowe if this be vgly before our eyes, as I am sure it is, then learne wee by it,* 1.28 neuer to measure spirituall things by worldly profit, to back and belly and pursse, &c, but thinke of spirituall things in theyr kinde, and know, that he that feareth God, shall wante no man∣ner of thing that is good.* 1.29 Godlinesse hath the promise of the

to come and of this life also, that is, of all necessaries heere as shall be best. Seeke first the kingdome of God; and the righte∣ousnes thereof, and all these things shall bee cast vnto you. With many and many such promises.

15 Sweare to me, saith Iacob, and why sweare?* 1.30 Of like be∣cause hee knewe the instabilitie and vncertaintie of Esau,* 1.31 nowe in this minde, now in that, neuer constant in the word spoken. Ther∣fore he maketh him sure, that he shal not start, with an othe, which doubtles very Esau made religion of, to the condemnation of ma∣nie amongst vs, that thinke they be better then Esau, and yet care asmuch for an othe, as for their ordinarie speeches: we may learne by Iacob, with worldlye men to deale somewhat worldly, that is, to make surer of them by such lawfull meanes as we can, then we would of others, whose consciences be better, and constancie in a word spoken, farre otherwise then this mans was.

16 Then he sware and sould it. Preferring,* 1.32 as worldly men doe, an earthly commoditie, before Gods spirituall graces,* 1.33 which the godly doe not. The preheminence of the birthright was this, Habebant ius Sacerdotii & regni in familia. They were Priests, and kings in the familie after the fathers death.* 1.34 They had a prehe∣minence aboue the rest, in the diuision of the fathers inheritance, Deutro. 21. They succeeded the father in all dignitie, principalli∣tie and honour. They had authoritie ouer theyr yonger brethren, so that they rose vp at theyr presence, and ministred to them. Spect∣abat etiam vitam aeternam. It had also his reference and respect to eternall life. All which being great things, this prophane man made little accompt of, but sould his title to them all for an easie price, according to a sillye feeling of spirituall grace.* 1.35 Beware we by him as the Apostle warneth to the Hebrewes, that wee bee not like him. Reade the Apostles wordes your selfe: Many among vs can skill more of Sheepe and Cattell, Corne and Wine, Farmes and rents, then of spirituall regeneration, and death of sinne. Such sayings sauour not ought vnto them, but remember Esau, and I say no more.

* 1.36Lastly, when Esau had sould it, and Iacob gotten it, then falleth he to his meate freshly,* 1.37 that Iacob set before him, and contemned the birthright. See I pray you the remorse in wicked men, when they haue offended. They eate and drinke, laugh and are merry, this is the care they take, and feeling that they haue. A fearefull dulnesse if we thinke of it: not onely to do wickedly, but to be so farre from repentance afterward. Yet is this vsuall with many men, Dauids heart smote him when hee had offended, and it was Gods grace and spirit in him: so shall it be in vs. A stonie heart is a plague of God,* 1.38 and a fleshie heart his good blessing. The one for his enemies, the other for his children. This feeling heart, and tender sense, when we haue shipped, the Lord giue vs euer, to a true repentance, and rising vp againe.

Notes

• * 1.1

  Second mariage lawfull.
• * 1.2

  Rom. 7.3. 1. Cor. 7.8. v. 39.
• * 1.3

  Ver. 2. &c
• * 1.4

  Verse. 5.6
• * 1.5

  To make a will is wis∣dome.
• * 1.6

  Verse 8.
• * 1.7

  Verse. 9.
• * 1.8

  To burie them, is a debt of all friends.
• * 1.9

  Verse. 10.
• * 1.10

  Lying of friends to∣gether in buriall.
• * 1.11

  Verse. 11.
• * 1.12

  Verse. 16.
• * 1.13

  A comfort ••or all sac∣••otlesse children.
• * 1.14

  Verse. 21
• * 1.15

  God tak∣eth his owne time to giue children.
• * 1.16

  Verse. 22.
• * 1.17

  The onely refuge of the godly.
• * 1.18

  Abenezra Bona ven∣tura de po∣litia. cap. 2.
• * 1.19

  Verse. 25.
• * 1.20

  Why Iacob borne later
• * 1.21

  Verse. 28.
• * 1.22

  D••uers•••••••• of affect••∣on to chil∣dren, euen in godlye parents.
• * 1.23

  Rom. 5.
• * 1.24

  Verse. 31.
• * 1.25

  How may Iacob be excused for the 〈…〉〈…〉
• * 1.26

  Verse. 32.
• * 1.27

  How world lye men thinke of spirituall graces.
• * 1.28

  Godlines is gaine, and not contrary.
• * 1.29

  1. Tim. 4. Psal. 84.
• * 1.30

  Verse. 33.
• * 1.31

  With worldly men wee must deale thereafter.
• * 1.32

  Verse. 33.
• * 1.33

  The birth∣right what it was.
• * 1.34

  Gen. 49.3.8. &c.
• * 1.35

  Hebr. 12.16.17.
• * 1.36

  Verse. 34.
• * 1.37

  Wicked men of what re∣morse.
• * 1.38

  2. Sam. vlt.