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. 2. (Book 2)

The generall heads of this Chapter are three.

• The institution of the Sabboth.
• A repetition of some things concerning Creation.
• The institution of Mariage.

COncerning the first, it is sayde,* 1.1 GOD rested the seuenth day, and thereupon consecrated it ho∣lie to his Church for euer: which rest of the Lord must be vnderstood from creating,* 1.2 not from pre∣seruing, and from creating, to weet, of any new kinde, for otherwise dayly he createth the soules of men, and disposeth them to their bodyes.* 1.3 If any question bee made of briers, brembles, and such like, not created at first, but springing vp since, answere may be made, that these, and many other things appertayne to corruption, and heere mention is made only of perfection. These things haue proceded from God punishing, and the sixe dayes works from God not offended.

2 This Sabboth begun thus by the Lords owne example, after it pleased him by a law to ratifie, Exod. 20. it was called The Sabboth of dayes, because it was euery seuenth daye. Beside which,* 1.4 the Iewes had a Sabboth of yeares euery seuenth yeare, Exod. 23. Leuit. 25. and seuen times seuen yeares made 49. the next yeare after being euer the Iubile, to weet, euery 50. yeare: Then was the Sabbatum magnum, the great Sabboth, when the Passouer fell vpon the Sabboth, as it did that yeare that Christ suffered, Iohn 19.

3 That most strict and precise rest specified in the lawe from all worke, from rosting of meate, gathering of stickes, Exo∣dus 16.29.35.3. and Number. 15. from any long iourney, and such lyke, were Ceremoniall, and therefore with other

the Ceremonies of the law are abrogated by Christ, there remay∣ning to man now a further freedome, and yet without breach of the Sabboth, as I pray you reade in my treatise vpon that com∣maundement at large. The daye also of the Iewes Sabboth was changed from the Saterday to the Sonday by the Apostles thē∣selues, Act. 20.7. 1. Cor. 16.2.

4 The ende and vses of this Sabboth also you may there more at large see,* 1.5 to wit:

• For order in the Church of God, that we might meete toge∣ther, and none be freed from seruing God at least one day in seauen.
• For the reliefe of seruants and brute beasts, which by pitilesse worldlings might else be abused.
• And lastly to resemble, and still to remember vs of our eternall rest in heauen, to be cared for now, and enioyed then when this life is ended, Esay 58.13.

The exercises also of this Sabboth you may there reade, to weet,* 1.6 preaching, praying, reading, singing, conferring, mutuall admonishing, visiting the sick, poore, prisoners, with many such like.

Touching the repetion of things concerning creation, vers. 4. and 5. it is said, that God had not yet caused it to rayne: there∣in ascribing it to the Lord as his peculiar power to open and shut the heauens,* 1.7 and to send drought or rayne, according to his good pleasure. And in deede so it is very often repeated in the Scrip∣tures, that we might duly confesse it, and thankfully euer consider it. I will send you rayne (sayth the Lord) in due season▪ and the earth shall yeeld her increase,* 1.8 yea, I will giue the fyrst rayne and the later, that thou mayst gather thy wheate, thy wine, and thy oyle. The vse of this knowledge we learne by the Pro∣phet, euen to say in our hearts. Come, let vs now feare the Lord our God that giueth rayne both earely and late in due sea∣son,* 1.9 and which reserueth vnto vs the apoynted weekes of the

haruest. That a mist supplied the place of the rayne,* 1.10 and watered all the earth, we learne the great power of our God to furnish and steede himselfe euer with meanes to effect his wyll. If hee haue not one thing, he can take an other, and neuer will he wante con∣uenient instruments of mercie for his children.

2 Man was created of the duste of the earth, that so base a matter might euer worke humilitie of minde,* 1.11 cut the cordes of swelling conceipts (for wherefore should dust and claye be lifted vp) and cause a true remembrance of assured end,* 1.12 that earth wee were, earth we are, and to earth againe we shall returne: hee, not we can tell how soone.

3 But ere euer hee made Man,* 1.13 hee made all thinges for man, as was noted before. The earth to goe vpon, the hea∣uens to couer him, the Sea for walles, Fishes and Fowles, Hearbes and Trees, to feede and comforte him, to delight and accompanye him, light by daye, and the like by night, ma∣nye a greene and pleasant thing, and what wanted of such crea∣tures for man before hee was. Is this God a changeling? was his care for man then so great, and is it nowe nothing. No, no, hee is the same, and though wee haue sinned, yet hee is intreated, and for Christ, as hee was hee will bee, carefull and good for man and to man euermore. Yet this is not all, but consider we further of this thus.* 1.14 That if this dealing shew∣ed loue and care to Adam, then howe is it not eache one of our cases at this daye, in some respect. For before euer hee would haue anye of vs to lyue and breathe in this world, wee see, had hee not prouided Parents and Freends, houses and comfortes, and whatsoeuer might bee needefull for vs? O loue then to vs also most kinde, and a care that may assure vs hee will euer care for vs. Loue him and feare him, honour him and serue him, hee is your GOD, who prouided for you be∣fore you were borne, thinges needefull for you, against you should bee borne, and wyll hee euer forsake you, nowe when you are borne? O fayth increase, growe and bee s••rong.

helpe Lorde, helpe, for fleshe is full fraile, and faynter then I would.

* 1.154 God breathed in his face the breath of life, & man was made a liuing soule:* 1.16 God gaue life then, and who can take it a∣waye without his leaue? Can raging tyrants, bluddy persecu∣ters, flye Iudases? No, no, till hee will, you cannot dye, thunder they and threaten they neuer so much, and breathe out slaughter euerye houre against you. God gaue life, and God must take it awaye, it is one prerogatiue of his, you neede not feare. Againe, who can preserue lyfe but hee that first gaue it? No man, no meanes. And therefore vsing as you are occasioned,* 1.17 what God hath appointed of any helpes, yet caste your eye euer vpon the Fountaine from whome life came at the first. It is an other prerogatiue againe of his, to pre∣serue life also, and to giue his blessing for that purpose to his creatures, Hearbes or Plants, meates, or drinkes, men and their counsels whatsoeuer.

Againe, life is the gifte of God, therefore abuse not what God hath giuen you.* 1.18 It was not of your selfe, but it was giuen you▪ you must accompt for it, how you haue vsed it to the giuers praise▪ and your owne discharge.

* 1.195 God made a Paradise, a Garden most pleasaunt as euer was,* 1.20 that it might bee for euer to posteritie after, a figure of a celestiall place, abounding with innumerable comfortes, for the godly prepared in Heauen. Hee made not man in Para∣dise, but translated him and put him in it after hee was crea∣ted, that it might resemble, that wee also shall bee remooued from the place where wee firste tooke our beeing, to a place with our GOD, where wee shall neuer take ending. God set in this Paradise thinges not onelye profitable for vse, but pleasant also for sight,* 1.21 thereby assuring vs, that hee disliketh not our pleasures any more then our necessaries,* 1.22 but most gratiously ••••oweth, that wee should haue both, so that wee will let the Tree of lyfe alone, that is, so that wee doe not swell aboue that

which is allowed vnto vs, but be obedient to God, and with praise and thankes vse his creatures.

6 God set man in this Garden, to dresse and keepe it,* 1.23 not allowing Man in his moste innocencye to be idle: no,* 1.24 hee would not his Angels to wante what to doe, but made them mini∣string Spirites. Howe then should hee nowe, when corrupti∣on hath caused a cursse, and that cursse giuen cause of force to labour, alowe lothsome idlenesse? Bee sure hee dooth not, bee sure hee will not. And therefore all honest mindes will not looke for nowe, what was not lawfull then. Yet differed that labour then, much from our labour nowe, for that was an in∣iunction inferring no greefe, and this is a paine deserued by sinne.

7 God alowed them not to eate of the Tree of knowledge of good & euill,* 1.25 * 1.26 that they might be acquainted euen from their beginning, with obedience and subiection to theyr maker: which as it was first and before all sinne, so should it bee euer of more account to a godlye minde, then all the pleasures of sinne vnder Heauen. If not, wee see the cursse vpon the contrarie, it shall cause vs dye the death, that is, eternall damnation is the due rewarde of the contempt of Gods commaundement by disobedi∣ence. Mee thinke wee may profitte thus by it also: to see howe God tooke his course to bring vp these newe created Seruantes of his, and so wee to do to such as God send vs. Hee would invre them with obedience euen from the first,* 1.27 and haue them knowe what awe was to theyr superiour: so let vs doe to our Chil∣dren and charge, and wee shall followe a good patterne. Bowe their backes, euen from theyr Cradle, that is, euer as yeares permit, let them learne to obeye, and it shall be well: for he well ruleth that hath well obeyed, and hee commeth the rather to beare that credit, when other cockered wantons haue the wrath of GOD, and the dislike of men against them. This is inough though I saye no more, yet thinke you much more of it, whome you follow, when you invre with obedience, and whome

you refuse to followe, when you make ouer boulde whom you should keepe vnder. Wanton darlings haue made many wee∣ping Parentes, and drunke to theyr woe of the Cuppe of shame, when they might haue beene honoured if they had learned subiection. They breake rather then bowe, when once time is past.

Mariage, the third point of the diuision, is also layd downe to vs in this Chapter, and in this sort.

• 1 Who ordayned it, euen the Lorde: for the Lord said, It is not good for man to bee alone:* 1.28 let vs make him an helper.
• 2 For what cause? to bee a helpe a comfort and good vnto Man.
• 3 When? in Paradise, when man was yet in his in∣nocencie.
• * 1.294 Whereof the Woman was made? of the ribbe of mans side, thereby becomming bone of his bone, and flesh of his flesh.

* 1.30All which are great testimonies, proofes and arguments, of the holynesse and goodnes of this diuine institution of mariage, wher∣vnto may be added the words of the Lord Iesus in the Gospell. Whom God hath ioyned together,* 1.31 let no man put a sunder. Gods coniunctions be euer holy and good, therfore mariage most commendable and honorable. The wordes of the Apostle, Euery one hath his proper gift,* 1.32 but all the gifts of God be holy and good, therefore mariage honorable. Againe, The vnbelee∣uing husband is sanctified by his beleeuing wife,* 1.33 and the vnbeleeuing wife by the beleeuing husband. Therefore mariage most holye and good. For howe could an impure thing sanctifie and make holye the vsers. It woulde pol∣lute them and not sanctifie them if it were suche. Agayne,

possesse your vessels in holynesse, meaning of married people:* 1.34 therefore m••riage holy. Finally the prohibition dislike or con∣tempt of it, is called a doctrine and concept of the deuill:* 1.35 there∣fore most holy and honorable is marriage, and euer was since it was ordayned.

The ••ethings thus note we against all heretikes or Popes and Papists whatsoeuer,* 1.36 that impeache the dignitie of th•••• the Lords ordinance, first in P••radice, euen in mans innocency. If ••ny ig∣norantly thinke yet happily, it is not so vnto all men, l••t him truly thinke of the words of the Holy-ghost to the contrary, Mariage is honourable among all men, all men I say againe, and ma••ke it,* 1.37 and the bed vndefiled, when whoremongers and adulterers the Lord shall iudge. When God sayth all, dare you say not all? Let him also view with conscience, not to cauill against a truth, the generalitie of the speeche. For auoiding of fornication, let euery man haue his owne wife, and euery woman her owne husband.* 1.38 Euery man, euery woman, without exception, Prophets were maried, Priests were maryed, Apostles were maried, Euange∣lists were married, and what calling wholy was euer excepted by God?

This breefely thus noted of this holy institution, for fuller profit, yet by the text consider it further, and marke.

1 How it is not sayde by God that it was not good for A∣dam to be alone, but for Man to be alone,* 1.39 thereby in wisedom inlarging the good of Marriage to man in generall, that is to some of all sorts, and not tying i•• to Adam alone,* 1.40 or to any sorte onelie. Againe, in saying it is not good, you see what the Lord regardeth in his actions and workes, to wit, goodnesse and pro∣fit to the vsers, how good it may be, how comfortable, how profi∣table, which is a good lesson for all such as regard in theyr deeds their willes, theyr pleasures. Sic volo, sic iubeo. So will I, so commaund I, not respecting at all the good of any other.* 1.41 Shall sinfull ffeshe disdayne to doo what the Lorde of Lordes dooth. He, though he haue all power and authoritie, yet will not doo onelye according to that, but hee looketh how good it may bee

that hee dooth, and shall sinfull fleshe, duste, and earth, vp∣on a little authoritie bee so proude, that theyr will must rule all actions? O carrye wee then this testimonye of our con∣sciences with vs euermore, that in our dooings wee regard howe good it may bee vnto others, not to our selues onelye, and that is to bee like God.

2 Marke it with all your heart, how God dooth consider before euer man see the wante himselfe,* 1.42 what may bee good for man, and entreth into purpose to make for him, and prepare for him what yet he wanted, and had neede of saying, Let vs make man a helper like himselfe. O howe may wee clea••e and clinge to the prouidence of this GOD in all comforte of our mindes,* 1.43 that thus thinketh of what may bee good for vs before euer wee thinke of it our selues, and not onelye thinketh of it, but prouideth it, and prepareth it for vs, saying in all matters, as in this, yet my Seruant such an one wanteth such a helpe, it is not good for him to bee without it, come therefore let vs pre∣pare it for him, &c. Howe haue you your selfe that read this, ••a••••ed of this goodnesse of God ere this in many seuerall things that were in his purpose prepared for you, before you knewe your wante your selfe, and giuen to you in time, you euen nowe at this instance inioying diuers of them? Will you then distrust his cace ••eereafter, if anye thing yet bee wan∣ting to you, hauing founde him so heeretofore? GOD forbid, and followe this note in your meditation long, for it is comfortable.

* 1.443 That Woman is honoured with the title of a Helper, not onelye sheweth the goodnesse of the institution,* 1.45 as was noted before, but teacheth also howe deere and beloued shee should bee to her Husbande, for whose good shee was ordayned and giuen. Who wyll not cherishe, foster and loue what is giuen him for a helpe, not by Man, but by GOD him∣selfe? Her helpe consisteth cheefely in three things, in bearing

him Children, the comfortes of his lyfe, and s••ayes of his age,* 1.46 which hee cannot haue without her. In keeping his bodye ho∣lye to the Lorde, from filthye pollution which the Lorde abhor∣reth. The Apostle so teaching when hee speaketh thus: For the auoiding of Fornication,* 1.47 let euerye man haue his owne Wife: and thirdlye, in gouerning his house, Children, and Fa∣milye, and many wayes ••ending his owne person, both in sick∣nesse and health. These all and euerye one, are great helpes, and therefore the Woman iustlye to bee regarded for them. In this last, Man also hath his care, to wit,* 1.48 so to furnishe the Wo∣man with direction, and abilitie, that shee maye doe within dores, what of her should bee doone. Wherevpon the man is compa∣red to the Sunne that giueth light, and the Woman to the Moone, that receyueth light from the Sunne.* 1.49 Mulier fulget ra∣diis mariti, the Womam shineth with the beames of her Hus∣bande, is an olde saying, because hee should prouide what shee may dispose and shyne withall in her house, to both his and her comfort and credit. But it is quite contrarye with many idle Drones. that shyne with the beames of theyr Wiues,* 1.50 that is, idelye lyue by their Wiues sore labour, and wickedlye spende what they truelye get by daye and by night with anye industrye.

4 But wherevpon was Woman made.* 1.51 Surelye not of an outward but of an inwarde parte of Man,* 1.52 that shee might bee most deere to him, euen as his inwardes. Not of the head of Man, least shee should bee proude and looke for superioritie. Not of the foote of Man, least shee should bee contemned and vsed as farre his inferiour, but of hys side, that shee might bee vsed as his fellowe, cleauing to hys side as an inse∣perable companion of all hys happes, whylest they two lyue. And as the ribbe receyueth strength from the brest of Man, so dooth Woman from her Husband: hys coun∣sell is her strength, his brest should shee accounte of to bee ruled and gouerned by in all her wayes, and seeke to please him and ease hym, from all greefes, as shee

any waye can, knowing euer that shee is most weake without her husbands brest, from which commeth all her strength and good comfort at all times.* 1.53 No creature had his Make made of his owne flesh but Man, and therefore no creature vnder heauen should bee like man in the loue of his mate, but Man aboue them all.

* 1.545 It is if you marke it, not onely sayde, that God made Woman,* 1.55 but that hee brought her to Man, and thereby we are taught, that marriage is not euery meeting of man and wo∣man together vpon theyr owne heades, but when God bringeth them together, eyther to other: and God bringeth not together, except in his feare they meete with consent of Parents, and such as are interessed in them, and all due circumstances and order appointed by God, and vsed by his Church wherein they liue. Againe it teacheth his worke and prouidence, still to be to bring euery man his mate. House and riches (saith Salomon) are the inheritance of the Fathers,* 1.56 but a prudent wife com∣meth of the Lord.* 1.57 Againe, He that findeth a wife, findeth a good thing, and receiueth fauour of the Lord The Lord ther∣fore I saye,* 1.58 did not onely at the first bring the Woman to the Man, but euen yet styll▪ and for euer, hee is the bringer of euerye Woman to her Husband, and of euery Husband to his Wife, that meete as they ought in his feare. Praye therefore euer to this Fountaine of mercie, when these matters are in hande▪ that he•• in his goodnesse would bring a good one,* 1.59 &c. For He that hath gotten a vertuous Woman, hath begunne to get a possession, she is a helpe like vnto himselfe, & a Piller to rest vpon. If there bee in her tongue, gentlenesse, meekenesse, and wholesome talke, then is not her Husbande like other men. Where no Hedge is, there the possession is spoy∣led, and hee that hath no Wife, wandreth too and froe, mourning, &c.

6 That a man ought to forsake Father and Mother, and cleaue to his Wife:* 1.60 It declareth againe, what neere and deere a

coniunction is betwixt them two, what vnitie and agreement ought euer to be, what monsters they be that seeke to seperate their bodyes or mindes that are thus conioyned, with diuers such points. And it is not to be vnderstoode as though mariage freed children from the honor of their parents,* 1.61 but onely so farre am I to forsake Father or Mother as the cleauing to them is the forsa∣king of my wife: for if these two be repugnant one to the other, then is the wife before the parent, but if both may stand together, then is the b••nd to parents firme and fast still, and they to be clea∣ued vnto also and not forsaken.

7 The man and his wife were both naked,* 1.62 and not asha∣med. That they were created naked,* 1.63 doth well declare how peaceable we should be amongst our selues, and how contrary to our beginning these weapons and armour be that now we are forced to vse. [ 1] We were made then and are borne now with no iacks on our backs, no sallets on our heads, nor speares in our hands, but naked, and now we be armed i•• such sort, that if a beast should be brought forth in resemblance like vs when we be so armed, surely it woulde bee accompted a great monster, and brought foorth for the hurt of all other creatures. [ 2] Secondly it doth teach vs how we should depart againe, surely naked, for as naked we came, so naked shall we go, and cary no more away then wee brought with vs. [ 3] Thirdly it stayeth vs with comfort when any losse befalleth vs of these worldly goods, for so did it Iob, when vpon his losse he sayd,* 1.64 Naked came I out of my mothers wombe, and naked must I returne againe, the Lord gaue, and the Lord hath taken, blessed be the name of the Lord eue••.

8 That they were placed in Paradise naked so to remayne if they had not fallen,* 1.65 sheweth vs how God would haue vs walke before him, verely naked, without clokes and couers,* 1.66 maskes and shadowes of any coloured craft. This nakednesse and nuditie not of body but of minde, of counsells, and actions, the Lord euer lo∣ued, and the contrary cloking he as hartily hateth. Wo be vnto you that seeke deepe to hide your counsells from God, sayth the Prophet Esay, for your works are in darkenesse,* 1.67 and you say who seeth vs, and who knoweth vs?

* 1.689 That they were not for all that ashamed, fauoreth nothing any fantasticall Anabaptists,* 1.69 that will go naked, but declared the innocency that then was in them is now lost by sinne, yet re∣gayned in measure by Christ, and shall perfitly be inioyed in the life to come, when nakednesse shall shame vs no more then it did at the first. Many and many are the things yet mo that might be noted out of this Chapter, but these shall suffice till heereafter.

Notes

• * 1.1

  Verse. 2.
• * 1.2

  How God resteth.
• * 1.3

  How the Father yet worketh &c.
• * 1.4

  Diuers Sabboths.
• * 1.5

  Ends of the Sab∣both.
• * 1.6

  Exercises.
• * 1.7

  Rayne, the gift of God.
• * 1.8

  Leu. 26.4. Deu. 11.14
• * 1.9

  Iere. 5.24.
• * 1.10

  God will neuer wāt meanes.
• * 1.11

  Verse. 7.
• * 1.12

  Mans base matter should humble him.
• * 1.13

  All made ready to man.
• * 1.14

  God no les carefull of vs then of Adam.
• * 1.15

  Verse. 7.
• * 1.16

  God both giuer and taker of life.
• * 1.17

  No phisick without God, can profit.
• * 1.18

  Life must be accom∣ted for.
• * 1.19

  Verse. 8.
• * 1.20

  Paradise made for a figure of Heauen.
• * 1.21

  Verse. 9.
• * 1.22

  Some plea∣sures a∣lowed.
• * 1.23

  Verse. 15.
• * 1.24

  Idlenesse hated of God from the begin∣ning.
• * 1.25

  Verse. 17.
• * 1.26

  Man scho∣led to obey euen in Paradise.
• * 1.27

  Learne of God howe to bring vp youth.
• * 1.28

  Verse. 18
• * 1.29

  Verse. 21.
• * 1.30

  The holi∣nesse of mariage.
• * 1.31

  Math. 19.
• * 1.32

  1. Corin. 7.
• * 1.33

  verse. 14.
• * 1.34

  1. Thes. 4.
• * 1.35

  1. Tim. 4.
• * 1.36

  〈…〉〈…〉
• * 1.37

  Mariage holy in all men, not onely in some.
• * 1.38

  Euery man Euery wo∣man.
• * 1.39

  Verse. 18.
• * 1.40

  See by god what to shoote at in your actions.
• * 1.41

  Abuse of authoritie.
• * 1.42

  God con∣sidereth mans want before himselfe.
• * 1.43

  Note.
• * 1.44

  Verse. 18.
• * 1.45

  Woman a helper.
• * 1.46

  Wherein 〈…〉〈…〉.
• * 1.47

  1. Cor. 7.
• * 1.48

  The man ought to furnish the woman.
• * 1.49

  The man as the sun. The wo∣man as the Moone.
• * 1.50

  Idle men spende what their wiues get.
• * 1.51

  Verse. 21.
• * 1.52

  Why of the rib made.
• * 1.53

  Note.
• * 1.54

  Verse. 22.
• * 1.55

  What ma∣ner of meeting is right mar∣riage.
• * 1.56

  Pro. 19.14.
• * 1.57

  19.22.
• * 1.58

  It is Gods worke still to bring e∣uery man his mate.
• * 1.59

  The pra••se of a good woman. Meekenes in a wom•• a Iewell. Eccl. 36.24
• * 1.60

  Verse. ••4.
• * 1.61

  How farre Mariage may alow to forsake parents.
• * 1.62

  Vers. 25.
• * 1.63

  Three things to be learned by our first nakednes.
• * 1.64

  Iob. 1.
• * 1.65

  Verse 25.
• * 1.66

  We should walke be∣fore God without couers.
• * 1.67

  Esay. 29.
• * 1.68

  Verse 25.
• * 1.69

  Innocency maketh bould, and giltines a∣shamed.