both by telling Abraham his couenant reached to his seed and by deferring the seale of the same to wit circumcision to the eight day which hee would neuer haue done if the want of it simply had bin damnation Conclude wee therefore with Austen Inuisibilis sanctificatio sine visibili signo esse potest the inuisible sanctification may be without the visible signe with Ambrose who comfortably speaketh of Valentinian dead without baptisme with Bernard that not want but contempt of baptisme hurteth and euen with Lumbard himselfe Gratia Dei non est alligata sacramentis The grace of God is not tied to the sacrament beside many others that I omit 8 In your generations sayth the text And why so Surely to shew the vse of the sacrament to be not to take sin away quite that it be no more in the party circumcised but only the imputatiō of it that thogh the venom of it remaine so rooted in our nature that but by death it cannot quite bee rooted out yet layde to our charge it is not for Christ his sake As therefore you see the corne cleane wynowed from his chaffe yet hath in it nature to yeelde chaffe agayne to that which groweth of it when it is sowen so doth this nature of ours to those that spring of vs yeelde corruption and originall sinne though we our selues were circumcised or baptized and so purged thereby from it Because that purgation is euer to be vnderstoode thus Non vt non sit in nobis peccatum sed vt non imputetur Not that wee are cleared from the being of anye euill in vs but from the imputation of it to vs. Therefore then in your generation saith the text shall this signe and sacrament of circumcision be continued that is from father to sonne and then to his sonne againe and so to euery male forasmuch as sinne like chaffe being propagated from the father to the son the chaffe of that is now sprung vp must be fanned away as well as his was of whome this blade sprung vp 9. Marke in the foureteenth verse the punishment of them that shoulde contemne this ordinaunce of God and remember howe God neuer coulde abide the contempt of his sacramentes and that hee taketh the wrong doone to the outwarde signe as if it were doone vnto the thing it selfe signifyed by it Because sayeth hee such an one hath broken my couenaunt when he had but neglected the signe of his couenaunt This may leade vs both to the consideration of that Popish follie and also to a true answere vnto it that concludeth out of the eleuenth chapter of the first Epistle of Paule to the Corinthians that because the Apostle sayeth They that eate and drinke vnwoorthely are guiltie of the bodie and blood of Christ c Therefore needes it must be that the wicked eate the body and drinke the bloud of Christ which they coulde not doe except they were there really for by faith they can not eate that are voyde of faith Therefore there is a reall presence by transubstantiation When all this in very deede prooueth no more then euidently we see in this place namely that God attributeth the abuse of the signe to the thing signified saying that because the wicked come vnreuerently and vnpreparedly to those holy signes and receyue them vngolilie wythout fayth therefore they shall bee guiltie euen of the body and blood it selfe that is euen as guiltie by abusing the signe as if they had abused the thing signified it selfe for the contempt of the one redoundeth vnto the other Circumcision was a signe of his couenaunt and here hee sayeth hee that contemneth that being the signe is guiltie and shall bee guiltie of the breach of his couenaunt which was the thing signified so are bread and wine the signes of the Lordes bodie and blood and therefore sayeth the Apostle by the same manner of speaking hee that abuseth them by eating and drinking vnwoorthily of them hee shall bee guiltie euen of abuse doone vnto the thing it selfe the true body and blood of Christ No more proouing hereby that the signes are chaunged and become really the thing it selfe than here it is to bee prooued that circumcision was really the couenaunt it selfe because it is sayde hee that omitteth the one breaketh the other Weake proppes therefore you see Poperie hath if they bee with a godly indifferencie examined and considered casting away that most wicked wilfulnesse and preiudice that hurteth so many and wil let them see nothing 10 In the fifteenth verse you see God chaungeth also the name of Sarai as well as hee had doone to Abraham and sayeth her name shall be no more Sarai but Sarah and hee will blesse her c. Where wee may note howe it being a great honour to Abraham so to haue his name chaunged by God hee woulde haue his wife also partaker of the same with him as teaching thereby that what befalleth the husband eyther to weale or woe reacheth it selfe also in some sorte to the wife as a partaker with him in the same No question but some part of this doctrine soundeth well to women and they readely catch at it but I doubt twise whether all of it doo so or no. My meaning is they most gladly heare that any honor of their husbands should reach vnto them and exalt them also but to pertake with their husbands in affliction and crosses in sorowes and cares in reproches and ignominie causelesse in bitternesse and vnthankefulnesse of an vnkinde world is it as sweet a doctrine to them I doo but moue the question let all women answere it in their hearts to themselues in stead of mee 11 In the 18. verse but O that Ismael might liue in thy sight sayth this great Patriarke See and see the heart of a father to his childe Though God heere promised more seede vnto him and that he should be a Father euen of many Nations and his progenie like the Starres of heauen for number yet all that remoueth not his affection from that one that hee had alreadie to wit Ismael but still his hart is to him and O that he may liue also So are Fathers but God knoweth so are not euer children to them againe The parent cryeth for life to the childe and the childe for death to the parent O that Ismael may liue sayth Abraham that I may inioy my childe but O that Abraham may dye will Ismaell say that I might inherit his land and goods and be a yong mayster or mistresse and ruffle it out yea when will this ould Father and Mother of mine be gone I thinke they will liue euer Too true this is and let it teach parents wisedome to moderate affections though they retayne nature to doo what shall be necessary and fit for their children 12 Wee haue heard the commandement of God touching Circumcision now in the 23. verse marke wee the obedience of Abraham to
of God for their sinnes Long did hee spare but at last they had this touch by the sword of these Kings against them and when that would not serue a finall destruction from heauen by fire and brimstone Iude applyeth it thus that if God spared not them certaynly hee will not spare vs and let vs thinke of it 3 Lot is taken prisoner by this occasion and carryed away such good is gotteÌ„ by dwelling amoÌ„g y e wicked euen to pertake in those plagues that the Lord iustly scourgeth their sinnes withall Therefore little ioy we for any commodities in such causes of greater woe when once it commeth then all our profits can counteruayle Auoyd them as wee can and auoyd with them the wrath of God that euer foloweth them But euer remember what our calling permitteth and let vs not vnder show of this godly care proue peeuish Anabaptists without consciences 4 In the 13. verse it is sayd that one escaped to tell Abraham where see the prouidence of God for his euer No sooner is Lot in danger but one is prepared to procure him rescue So shall it euer bee with Gods faithfull seruants wee may be assured one or other shall escape by this carefull goodnes of God that shall worke their helpe so farre as God will haue for hys glory and their good For he is not Lots God alone neither any partiall regarder of any with neglect of others that trust in his mercy 5 When by this messenger Abraham heard it streight hee addressed himselfe to succour him Where note the nature of one truly godly You sawe the iâ—rre betwixt Abraham and Lot before and how they parted by that meanes one from the other Many a crooked nature would haue thought of this now and haue let Lot taste of that which his departure in some sort had procured But doth Abraham so No but in his friends distresse all former faults are forgotten and willing offer of hym and his into danger with all speede made to releeue and release him from his oppression and danger This is loue that God loueth and this is loue that well beseemeth all friends that would be accompted truly true friends 6 Abrahams thus dealing with Gods alowance sheweth the lawfulnesse of warre vpon iust occasion against foolish Anabaptists that thinke the contrary 7 The diuision of his company and the taking of the benefite of the night teacheth vs the vse of godly pollicies as neede shall require and that also true confidence in God taketh not away but carefully vseth outward meanes For not to doo it is not faith but presumption not trust in God but a bolde tempting of his Maiestie Our Sauiour Christ himselfe fled and in the night also who yet could haue bin safe from all tyrants if hee would without such meanes Iosua came vpon them vnwares and Paule was let downe in a basket by the windowe 8 Melchisedechs comming to meete Abraham when hee did returne hauing vanquished the enemyes and deliuered Lot bringing with him bread and wyne to refresh them withall sheweth the kindnesse of a man that is truly godly euer ready by any meanes he can to comfort and cherish to relieue and do good to his weary weake and needy brother For godlynesse is louing and comfortable both by wordes and deedes vngodlynesse is churlishe and harde parting with nothing as you see in Naball 9 This place is abused by the Papists as many moe bee to prooue theyr Masse But they shewe their wickednesse and want theyr purpose Behould say they a type and figure of the vnbloudy Sacrifice that Christ offred at his last Supper This the figure that the fulfilling of it in truth and hee remayning for euer a Priest after the order of this Melchisedech the truth of this figure that is an vnbloudie Sacrifice vnder the signes of bread and wyne must also euer remayne c. Wee answere them first that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech maketh no mention of any such Sacrifice it beeing yet as themselues say the chiefest poynt of the comparison Too much to blame are they that they shame not to obtrude vnto the Apostle such an vnknowne Mysterie and to supply of theyr owne what he directed by the spirit of God quite left out and neuer mencioned If they denye this consequence to wit from the Apostles silence or omission to the nullitie of the thing wee tell them it is most strong by vertue of a rule in diuinitie which they shall neuer improue whilst they lyue The rule is this Of types and figures of the olde Testament so farre onely and neuer further may a doctrine be established as the same types and figures by expresse and plaine words of the Apostles shall be expounded and interpreted For if euery man might expound them as he thought good varietie of allegories most vncertaine and doubtfull should ouerthrowe all truth amongst vs. If therefore any reliefe for the Masse must be had from this fact of Melchisedech needes of necessitie they must bring some place of the new Testament where it is so expounded otherwise they play but with allegories of their owne making and their speech may bee tearmed allegoricall but not theologicall For that fulnesse of perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Diuinitie stayeth not vpon allegoricall deuises except they be warranted by God himselfe Secondly where as they saye Melchisedech offred heere bread and wyne to God we vtterly deny it and referre our selues to the words of Moses wherein is not any such matter The text is protulit not obtulit he brought forth bread and wyne not he offred bread and wyne Except to bring forth were to offer and sacrifice which it cannot be And that knewe euen that olde Translator whome they make such accompt of and thereupon translated the Hebrue word to bring forth not to offer Thirdly if we should graunt all they seeke to wit that he offred bread and wine as God forbid we should so be-lye the texte yet would it not folow what they desire For how hang these together Melchisedech was a figure of Christ and offred bread wine to God Therefore Christ in his holy Supper offered himselfe vnbluddely to God the Father for vs which also is done still in the Masse Consider of it is there any sequele in the world in it may we not aswell conclude that Christ ought to be offred dayly vnder the signes of Lambes of turtle Doues young Pigeons Goates and Calues and many such things because once these things were offered as they that hee must bee offred vnder bread and wine because bread and wine were offred by Melchisedech Surely those burnt offrings of the law did far far more liuely resemble and expresse the future sacrifice of Christ then the offring of any bread could for in them was suffring dying shedding of bloud and a being slaine
the best vine He shall wash his garment in wine his cloke in the bloud of grapes His eies shalbe red with wine his teeth white with milke Great is the blessing of Iudah then many fauours are vouchsafed to him Mighty in battaile prosperous in war shal he be Of him shall come kings one after one many in number til at last the Lord Iesus come who is K. of Kings L. of Lords Earthly blessings he shal also inioy as wine milke that is a countrey most abundant in vines and pastures and all cōmodities His brethren shal bow to him his enemies shal feare him as men do to stir vp a Lionesse that is a sleepe What greater blessings but I pray you let vs remēber was not Iudah also faulty when he lay with Thamar his daughter in lawe as we heard before how happeneth it then that Iacob so sharpely reprouing Rubē Simeon Leui passeth ouer in silence thus Iudah his fault and speaketh of nothing but blessings vnto him Surely this thing was of God y t we might therby learne that sometimes he euen passeth ouer and couereth the faults of his chosen in sweete mercy as at other times he openly toucheth them in vnblameable iustice That in Iacob also we might take a lesson not euer to publish whatsoeuer we know The discretion of a man passeth by an offence the same againe at other times doth it not there are times to speake times to be silent which this guider of Iacob here wil also direct his seruāts vnto as shalbe fit y e hartely in prayer for his glory beg y e same 4 Zabulon shal dwel by the sea side he shalbe an hauen for ships his border shalbe vnto Zidon Here Iacob in y e spirit disposeth to Zabulon what 200. yeres after by lot fell so out as wee see in Iosua chap. 19.10 c. whereof came a double comfort First to incourage them very cherefully when time should serue to goe into that land wherein their portiō and inheritance was assured already Secondly to be content with it when by lot it should fall vnto them knowing that though thus the casting of lots was vsed yet this was altogether the same which their father Iacob in the Spirit had foretold and therefore no Fortune or chance but the very finger and prouidence of God 5 Issachar shall bee a strong Asse couching downe betwixt two burdens And he shall see that rest is good and that the land is pleasant and he shall bow his shoulder to beare and shalbe subiect vnto tribute This is as if Iacob should haue said Issachar or y e tribe of Issachar shalbe for strēgth able to doe much being like a strong Asse or an Asse of great bones as y e Hebrue is but to his strength he shal not haue corage to resist his enemies therefore shall couch downe betwixt two burdens bow his shoulder to beare c. A nature which we daily see in too many to be content for their owne ease and earthly profit to cary sackes and coles too in them not a few rather then they will intermeddle any thing In some men this is too bad namely in magistrates and men of place in their countreis Whose couching downe and bowing to these burdens because they see rest is good wil one day be laid as hotly to their charge as now it doth greatly disgrace them in the world with good men In the meane time they are but like Asses as Issachar was fit to beare 6 Dan shal iudge his people as one of the tribes of Israel Dan shalbe a serpent by the way and adder by the path byting the Horse heeles so that his rider shall fall backward The sence is this Dan also shall haue the honor of a tribe and shall in subtilty and craft abound being that way like a serpent also that way hee shall pinch his enemies and giue them ouerthrowes byting as it were the Horse heeles so that his rider shall fall backward though openly and by hand stripes as wee say he be not able to encounter or to do any great matter Subtill secret byters then and workers of their will by pollicy craft and cunning are hereby noted and resembled Outwardly and openly they doe little but couertly and craftily they are like Serpentes by the pathe so byting the heeles not the head of the Horse that in the ende the rider is ouerthrowen and falleth backwarde as well as if openly hee had beene encountred and peraduenture rather So ouer-reacheth hidden guile when a man thinketh not of it 7 O Lord I haue waited for thy saluation An abrupt breaking from the matter in hand to a meditation as if he should say O Lord whilest I thus speake of the estate of these my children and the posterity that of them shall come I see vnto how many troubles and afflictions they shall bee subiect and with what crosses they shall be exercised but in this my fayth euer was still is that thy gracious hand and helpe shall neuer be wanting to them but what thou hast promised to my forefathers thou wilt performe most faithfully in the posterity of them and mee when thy good time shall be For this is thy saluation O Lord which I haue euer wayted for 8 Gad an host of men shall ouercome him but hee shall ouercome at the last A prediction of them not vnlike to that of our Sauiour Christs concerning his children In the world yee shall haue tribulation but be of good comfort I haue ouercome the world To that in the Apostle for thy sake are we killed all the day long and appointed as sheepe vnto the slaughter Neuerthelesse in all these thinges wee are more than conquerours through him that loued vs. To that againe in his epistle to the Corinthians We are afflicted on euery side yet not in distresse we are in doubt yet dispair not we are persecuted yet not forsaken cast downe but yet wee perish not c. Finally to that of Iohn All that is borne of God ouercommeth this world and this is that victory that hath ouercome the world euen our faith Who is it that ouercommeth this world but he which beleeueth that Iesus is that sonne of God Not therfore vncomfortable to Gad in the ende more than this estate and lot of all Gods children though for the time greeuous and bitter 9 Concerning Asher his bread shalbe fat and he shal giue pleasures for a King The meaning is this a fruitfull part of the land shall fall to him which abundance with corne and all good fruites shall make his bread fat and his pleasures many euen fit and conuenient for a King in that kinde A comfortable blessing in this world and granted to moe then I feare me feele Gods goodnes in it and send from a feeling hart thankes to almighty God for it A blessing
and killed which is not in bread and therefore if anye should remaine to such an ende as the Papists would rather they should remaine then the signes of bread and Wine Againe if this offring of Melchisedechs were a figure of Christ either Christ hath fulfilled it or not if he haue not then was not all finished as he sayd which God forbid and if hee haue then being fulfilled why should it not cease as all other figures doo of the ould Testament shall the figure and the truthe stand both at once It is straunge diuinitie nay the contrary is true and sound diuinitie to wit that Christ hauing vpon the Crosse with his own oblation of himselfe ended and determined all figures vsed to show his comming this also if as they take it a figure of him ended likewise and finished and taken away Yet further let these men consider their absurdities against themselues for if their Masse leane vpon this fact of Melchisedech their transubstantiation is quite gone for that which Melchisedech offred if he offered as they say was not any figure or bare show and accidents of bread and wine but bread indeed and Wine indeede the substance there aswell as the accidents and therefore if that was any figure of the sacrifice of the Masse then must that sacrifice be bread and wine indeed as that was Againe if Melchisedech offred any offring it was an offring of thanksgiuing wherevpon his wordes proceeded blessed bee the Lorde that hath delyuered thy enemies into thy hande But they will not haue theyr Masse offring so but a propitiatorie sacrifice how then agree these together Conclude wee then in a better sorte then these men doe that in truth Christ is a Priest for euer after the order of Melchisedech as the Psalme saith but this order consisteth not in anye reall offring of himselfe daylye for the sinnes of men for with one oblation saith the Apostle hath hee consecrated for euer them that are sanctified but this order consisteth in these thinges First Melchisedech was both a King and a Priest so was our Sauiour Christ Secondly hee was by interpretation saith the Apostle King of righteousnes and King of Salem that is of peace so is our Sauiour Christ truly and verilye King of righteousnesse and peace yea of all righteousnesse and peace Thirdly Melchisedec was without father without mother without kindred and had neither beginning of his dayes nor end of life that is none of these were left in Scripture to our knowledge but hee is propounded to vs as eternall so is our Sauiour Christ eternall indeed and without all these in respect of the one or other nature his Priesthood endeth not as Arons did but is for euer Lastlye Melchisedech was in this aboue Abraham and all the Leuites of Abraham after descended that hee receiued tithes of him and them hee paying tithes vnto him and they also as the Apostle saith because they were in his loynes And hee blessing Abraham the lesser beeing blessed of the greater so was our Sauiour Christ aboue Abraham and aboue all the Leuiticall Priests of the lawe that descended of Abraham This resemblance hath warrant as you see in the Scripture and therefore is â—ounde thus farre But if we will goe further to say Melchisedech offred Breade and Wine therefore Christes bodye must bee offred of Priests in the Masse daylye vnbloudily vnder the accidents of Bread and Wyne for the sinnes of the quicke and the dead wee adde that which the Apostle addeth not which yet hee would neuer haue omitted if it had beene to bee added we goe beyond our warrant and wee must vanishe with our vanitie that hath no surer staye then our owne deuise and fansie And thus much of this matter 10 The â—are lastlye that Abraham had to keepe bothe the credit of himselfe a professor and the Lordes honor whome hee serued appeareth in this Chapter For hee will not haue so much as a thred of him least hee should therevpon speake euill of him his God and religion Such a remembrance should we euer haue by his example of the Maister wee serue of the office we beare and of the partyes wee deale with abhorring bribes that robbe bothe vs and our God of good reporte and set open the mouthes of the wicked against the trueth whereof wee are professors Abraham would not that this wicked King should saye Hee had made Abraham riche and wee care not that anye man sayes of vs. Wee can bee content to bee fedde of Papistes that they may freelye dishonour the Maiestie of God of Theeues that they may escape and steale againe of adulterers and filthie lyuers that they may still transgresse and neuer thinke what may bee sayde by them or by others vppon this occasion of the Lorde whose name wee professe Of his truth which wee saye wee houlde or of our selues whome yet wee gladlye would haue men thinke well of This is nowe farre you see from Abrahams example in this place and therefore except wee learne of him heereafter to amende this course it maye iustlye bee feared wee shall neuer come where Abraham nowe is Chap. 15. The heads of this Chapter In this Chapter there is the promise renued againe the faith and iustification of Abraham from the 1. verse to the 9. 2. The confirmation of him by an outward signe from the 9. to the end Particulars as in other chapters many 1IN that it is sayd The worde of the Lord came to Abraham in a vision note we the manner of Gods reueyling himselfe in those dayes In the 12. of Numbers it is thus sayde If there be a Prophet of the Lorde amongst you I will be knowne to him by a vision and wil speake vnto him by a dreame Noting the two ordinary meanes in those daies vision dreame Heere it was by vision of which S. Augustine maketh three kindes Corporalem spiritualem mentalem corporall spirituall and mentall if I may so speake The corporall vision is when corporall things to our corporall eyes appeare and are seene The Spirituall when the likenesse of things are seene in spirit in dreame or in an extasie The mentall as wee terme it is when vnderstanding is giuen to know the meaning of such likenesses and formes when they are seene As for example Pharoh saw the fat Kine and leane Kine but knew not what they meant Ioseph knew what they ment and yet saw them not Pharoh therefore had a spirituall vision and Ioseph a mentall An other example The two seruants of Pharoh the Butler and the Baker had theyr spirituall visions but knew not againe what they pretended Ioseph did which had no such appearances made vnto him and that was a mentall vision Nabuchadnezar againe had the spirituall vision Daniel 2. Daniel bothe the spirituall and the mentall This vision of Abraham was a corporall vision as is thought and proofe thereof alledged out of the fift verse 2 Obserue