A15013:127
Prototypes, or, The primary precedent presidents out of the book of Genesis showing, the…Prototypes, or, The primarie precedent presidents out of the booke of Genesis shewing, the…
Prototypes, or, The primary precedent presidents out of the book of Genesis showing, the [brace] good and bad things [brace] they did and had practically applied to our information and reformation / by that faithful and painful preacher of Gods word William Whately ... ; together with Mr. Whately's life and death ; published by Mr. Edward Leigh and Mr. Henry Scudder, who were appointed by the author to peruse his manuscripts, and printed by his own copy.Prototypes, or, The primarie precedent presidents out of the booke of Genesis shewing, the [brace] good and bad things [brace] they did and had practically applied to our information and reformation / by that faithfull and painefull preacher of Gods word William Whately ... ; together with Mr. Whatelyes life and death ; published by Mr. Edward Leigh and Mr. Henry Scudder, who were appointed by the authour to peruse his manuscripts, and printed by his owne coppy.
London: printed by G.M. for Edward Langham book-seller, 1640London: printed by G.M. for Edvvard Langham booke-seller, 1640
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A third is,1 that when God himself did gently and duly admonish him of his fault, and sought to assuage his hatred and his wrath, yet he did nothing at all reform it, but rather grew worse, showing that envy carried him away still, and he did nourish and foster, not oppose and resist it. For God came and showed him good reason, both that he should not be angry at his not being accepted, and also that he should not have a grudge against his Brother because he was accepted, for if thou do well, saith the Lord, shalt thou not be accepted, that is, not thy Brother is an impediment to any respecting of thy self ⟨p. 20⟩and thy Sacrifice, but thine ill doing. Thou servest me with outward service, but thou art a bad man and livest not well, therefore must not I regard thy service, for I tell thee, my pure nature is such, that if men be of sinful lives and wicked, their prayers and oblations are so far from pleasing me, that they be abomination to me: therefore do I not care for thee nor thy religion, so long as thou continuest impenitent, and a wicked liver, but if thou frame thy self to do well, to repent and amend thy life, and live holily, then also shalt thou be accepted, as if he had told him, that he ought to amend his life, and might so set himself about it, as to obtain help and power to do it. For even to any reprobate may any man say as much as God to Cain here, there is no necessity of thy being cast off by God, set to amend thy life, and he will take thee into favour, and then should he also be taken into favour, and his gifts regarded. For though the Sacrifice of sinners be odious to God, yet the prayer of the upright is his delight. So no cause of Cain's wrath and envy, seeing the cause of his Brothers being preferred before him is his own naughtiness, not any partiality in God nor tricks that his Brother had used. Again, there is no cause he should hate his Brother, who should still continue an inferior in subjection to him. All this notwithstanding uttered by God himself, yet Cain continued his sower looks and bitter thoughts against his Brother, only because his Brother was better than himself, and had received more approbation and acceptation from God then himself. Note this fault, he would not be amended by words, he hardened himself against an admonition.
A third is,1