may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more thâ—n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
good Christians as we if we might be our owne iudges 10 Diuers offers are made him in great good will without any money but Abraham would not so accept of them He will buy for his money but not take it of gift And why so happely because he would not receyue at mans hands as beholden to him for it what God had so often and so assuredly promised to giue him He would not preuent Gods gift in any part Lastly you haue heere the name of currant giuen to money to note the vse of it not to be hoorded vp and lye in a corner but to passe from man vnto man according to his name We reade that money was first leather then brasse then siluer then golde but what sayth one I pray you note it Quibus gradibus creuit pecuniae materia iisdem decreuit antiqua mundi simplicitas probitas integritas Looke how money increased from baser to better by the very same steps did the world decrease from good to worser for the world was first golden then siluer then brasse now leather or lead or worse if any worse thing you thinke good to name Money is better and men worse the chest stored with better substance and the soule filled with worse sinnes yea euen with all sinnes that so sinfull a world can bring foorth and infect withall Chap. 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 and let the vse of it be this to assure our doubting mindes 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 abundance 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 prouidence 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 the text answereth the Lord had blessed him in all things Thereby giuing the wealth of Abraham to the Lords mercy and not to his owne industry So it is sayd elsewhere Benedictio Dei facit diuites benedictio Dei super caput iusti The blessing of the Lord maketh rich and the blessing of the Lord is vpon the iust Earthly wretches ascribe all to their owne labours pollicies and fetches but such vnthankfull harts were there euer 3 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 4 Abraham sayd to his eldest seruant c. Then wee see in Abrahams house 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 5 The putting his hande vnder his maysters thigh noteth vnto vs the forme and manner of priuate othes ministred priuatly in those dayes of superiors to their inferiors for publickly equall persons did otherwise Or if you will it sheweth the seruants obedience towards hys mayster and his maysters power ouer hym 6 If we consider the titles that Abraham giueth vnto God heere they set out the terror of his maiestie and the might of hys power as also that to hym which is about to sweare nothing iâ— more fit to be thought of then the power of God to punish falsehood 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 and his expresse commandement for a wife to be taken to his childe out of the number of the faithfull teacheth vs notably if wee haue Abrahams spirit in vs to giue Religion and the true feare of God the vpper hand of all honor 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 what power the parent then had ouer the childe in guiding his choyse and not leauing him libertie directly without cause to stray from his liking oppose it against the licentious rage of children in these dayes whose wit and onely wit in this case must be folowed say parents to the contrary 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 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 offend 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 meaning into his own countrey out of Canaan And why think you surely least he should lose the inheritance promised him there
them Now if any will say there were some seale in this if imagination and generation belonged to one and the same facultie or to one and the same part of the body but none now as it is imagination belonging to the mind and generation to nature imagination also being in the brayne and generation in the members of body appointed there vnto much distant from the braine that man must remember that yet they are the actions of one and the same creature and being so there is a simpathy and mutuall affecting of parts of the same body though they be diuers and much distant in place one from an other Experience you see in the partes of generation which are affected mooued and stirred with vncleane thoughts and conceipts in the minde as is also the thought and minde by those parts if seede do abound in them to stirre vp lust And therefore still no maruell but naturall and by course of reason possible that the minde affected with a sight and an impression thereof entred into the imagination should also haue an operation and an effect in the wombe below to frame and forme the thing therein conceyued after that sort This was euer alowed of Philosophers Phisitions and all learned and examples many related in authors of the same Galen telleth an experience of a woman that had a most faire childe neither her self nor husband being so And how only by an intentiue beholding a faire picture Hyppocrates speaketh either of the same or the like and sayth the woman being accused and condemned in all iudgements as dishonest and adulterous she was quit by him who commanding a search to be made what pictures she had in her house and one being found of a very faire yong man Hyppocrates assured them of her honesty by a learned discourse of the power of imagination in these things Quintilian in his controuersie wherin he defendeth the Matrone that brought forth a black More vseth this argumeÌ„t to clere her with In Spayne it is well knowne that by setting before the eyes of their Mares the fairest horse they can possibly get they haue found it specially profiting to their desire Austen giueth this very reason wherefore in Egipt there is neuer wanting a white spotted Oxe which they call Apis worship for a God In an other place he much speaketh of the great things that are wrought heereby except some grosse corpulence or hard matter hinder in the female By all which you see it appeareth plainly that together with y e working power of God which in this was chiefe euer is yet euen in nature reason this laying of partycolored rods to affect y e imagination of the females at the time of their heate before their eyes was effectual to bring to passe a like colored yong one to Iacobs gain whose bargaine was to haue all such and onely such 20 There is another question in this place yet and that is concerning the time when Iacob layde the rods in And some haue saide he obserued a time of the day namely the morning and not the euening others a time of the yeare as about September that they might Lambe about Marche and not at Marche that they might bring forth about September The latter is better and more agreeable to the text yet they that houlde the first would seeme to relye much vpon the benefit of sleepe which hath gone before As if by reason thereof the morning should be better both for a stronger conception and also for a more quicke affectation of the power imaginatiue What is true we may thinke of if we will and that is this The most kinde of creatures that bee for mans vse sleepe in the night and feede and labour in the daye Therfore the morning generation is after sleepe and before meat the euening after meate and before sleepe Wherefore in the morning the seede is better concocted and the braine wherein the imagination is more quick free and cleere For sleepe especially furthereth concoction riddeth away the vapors of the braine and giueth vigor and strength to sense and motion Therefore the seede by reason of better concoction is more fruitefull and the imaginatiue vertue by means of the late refection of the spirits by sleep and clearing of the braine more forcible and effectuall Contrariwise at night the meate lying vnconcocted the head is charged with thicke vapours from the stomack and the imagination wearyed with long watching And so consequently the seed neither so fruitefull and strong neither the imagination so effectually mooued and smitten as in the morning But as I sayd it is better to referre Iacobs deed to the stronger and better parts of the yeare which he carefully obseruing to laye or not laye the roddes before the sheepe hee had both moe and more strong Laban fewer and weaker And this I hope may suffice both for this place and this Chapter Chap. 31. In this Chapter we may consider generally The causes of Iacobs departure Euill words ChaÌ„ge of couÌ„tenaÌ„ce Gods coÌ„mandemeÌ„t The manner of the same together with Labans following The couenant betwixt Iacob and Laban PArticularly First these wordes that Labans sonnes speake Iacob hath taken away all that was our father c. together with the countenance of Laban that was not towards him as in time past and let vs note these things in them and by them First and formost the nature of this worldly trash and pelfe how the loue of it seuereth and sundreth neere and deere friends maketh them dislike greatly one of an other and remoue dwelling so farre a sunder that seldome or neuer they meete agayne A most wofull effect of such a cause and a most horrible corruption in vs that should ouerrule such earthly affections Secondly how nothing contenteth a couetous minde as long as he seeth an other man thriue by hym He would haue all and without he will neuer be pleased Thirdly how like to the father the children be all of them mutterers and murmurers against Iacob for the blessing that God voutsafed him And lastly how hote youth bableth out that which cooler age couereth and keepeth in Laban as bad in hart as they but yet he keepeth his toong and dissembleth so cannot the yong men doo their bloud is too warme and wily craft hath not yet possessed them 2 That Labans countenance was changed toward Iacob as the text sayth we see Quam difficile est crimen non prodere vultu How hard it is not to bewray in face what lodgeth in hart against any Vultus index animi The countenance declareth the minde and so heere 3 When Labans face is changed thâ—n Iacob of like be thinketh him of his Countrey though not presuming to attempt any returne without better warrant And wee may thus profit by it euen to consider how good it is sometimes to haue mens faces change that we may thereby the rather looke vnto better things as to the
the best The true comfort in all distresse we see heere is to flye to God by prayer to cast vp our eyes hands and harts to his holy Maiestie that hath written his faithfull in the palmes of his hands and cannot forget them This now is Iacobs refuge chiefe and most comfortable O God of my father Abraham and God of my father Isaac looke vpon me c. We know how he sped and what promise we haue at this daye if we knocke therefore vse we the like in our distresses and expect in comfort his assistance 6 In the Prayer it selfe consider how sweete it is in the childs wo for him to be able to remember that his parents were godly and in fauour with the Lord. Then conceiueth hee comfort that hee which loued the stock will not cast away the branch but graciously respect him and therefore to his comfort he crieth O God of my father such an one and such an one that went before me looke vpon me and haue mercy vpon me thou wast his God full good and full kinde euermore shew mercy now to his seede according to thy sweet promise and so foorth A great cause to make parents godly if there were no other that their children euer may pray as did Iacob O God of my father c. 2. Consider how he groundeth both prayer and hope vpon word and promise saying Lord which saydst vnto me returne c. So let vs doo and not first do rashly what we had no warrant for and then pray to God for helpe wherein we haue no promise yea it you marke it he repeateth this promise ouer againe in the twelfth verse it was such strength vnto him to consider it Thirdly not merit but want of merit is his plea. I am not woorthie of the least of al thy mercies c. Which beateth downe all Popish pride and biddeth them learne that surâ—ly if Iacob wanted worthines and worthines of the least they are no Iacobs but farre behinde him and therefore much more vnworthie mercies many and mercies great which yet God bestoweth Secondly it mightily comforteth vs against that fiery dart of the diuell wherewith hee often trobleth some weak ones namely y t they are vnworthy vile wretched and thus and thus vnworthie therefore they may not pray to God nor expect froÌ„ him any fauour Ah wicked spirit auant for do we see here Iacob driuen away from God with any vnworthines no no but in the humble confession thereof notwithstanding it all he commeth to God and so doo wee comfortably and boldly For though our vnworthines bee more then Iacobs yet is it not the measure onely that God hateth but the thing and if here we see the thing no reason to driue from God where it is acknowledged surely no more is the measure neither where that also is confessed and bewailed truly Lastly consider here he alledgeth his weaknes as a reason to moue God to mercy for I feare him saith he least hee will come and smite mee and the mother vpon the children What a comfort is this that wee should haue warrant in the word to vrge God to mercy by reason of our wants Sathan perswadeth vs we must runne away by reason of our wantes but you see he lieth and the contrary here is our comfort Yet see this further Iacob was comforted many waies as you sawe before that hee should not feare yea by an hoste of Angels that met him and yet he feareth This was a great infirmitie of fraile flesh in Iacob you must needs confesse and yet so farre is Iacob from being daunted with this to keepe from God that euen because of it hee goeth to him and not hiding it nor fearing the discouery of it layeth it before the Lord as an argument to moue him How then shall we doo quite contrary to what we set here and say O I dare not I dare not I am so weake and euer fearing that God will not heare mee Moue him as Iacob moued him say as Iacob might haue said Truth Lord I haue had many comfortes and helpes of my faith to driue all feare farre from me and to assure me of thy care and yet Lord I feare stil thou maist say therefore to me O thou of litle faith I will no more regard thee but Lorde such is not thy sternnes to thy children What moued thee therfore first to yeeld me comfort let it moue thee stil I most humbly beseech thee for they both stil remaine to wit thine owne goodnes and my imperfection Thine remaineth and mine is not yet gone quite as it should Lord then helpe me for yet I feare Thus shall we follow Iacob rightly in this place and let him thus profit vs. 7 I cannot omit this godly remembrance that Iacob here maketh of his first estate when he came into the countrey and of his estate present now when hee doth returne With my staffe saith he came I ouer this I orden now haue I gotten two bandes A notable meditation morning and euening for rich marchantes wealthie lawyers and men and women of all degrees whom God hath exalted from litle too much or from lesse to more any way and would God we thankfully might thinke of it often 8 By the way also we may consider the difference of times and maners of men Then Iacob traueileth into Mesopotamia with a staffe or rod in his hand and safe inough Now if we wil go but to the next towne swords and speares and gunnes are necessary or els we smart for it so changed are times and men in them 9 Then Iacob maketh readie a present for his brother Esau the fourth and last of his Counsels as I noted before The greatnes of which if ye marke it sheweth vs how dearely peace in the land of Canaan is to be bought and what we must be content to depart from for the same Vnderstand by the lâ—nd Canaan our own country and home where we haue been born and brought vp learned and liued in the light of the truth how precious in our eyes should the peace therof be What Sheep and what Goates what Camels and Coltes what kine and what bullockes what treasure and substance of any condition should we willingly part withall stil to keepe that Vnderstand by Canaan the truth of the figure euerlasting heauen and what ought we to part withall to purchase that Surely not with as much as Iacob doth here but with all that euer we haue euen life it selfe if so the case require For hee that loueth house or land or any thing more then that is vnworthie of it So then possesse wealth that we willingly part with it if the keeping must part vs and our heauenly country 10 All thinges thus ordered and the presentes dispatched away night is come and hauing gotten ouer his wiues and children and all that he had ouer the ford Iabbock
with outwarde Symballes To vs at this day it hath no such neede though it may be lawfull in other respectes since the resurrection of our Sauiour and heade geueth full assuraunce hee shall lykewyse chaunge oure vile bodie that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe 3 Fortie dayes were accomplished c. The dayes differed as people and places differed The Iewes here mourned fortie dayes in this sort The Egyptians seuentie others nine and some one way some an other A time set we cannot appoint but euer remember that our griefe be moderate and without hypocrisie 4 When Ioseph asked leaue to goe bury his father Pharoh most willingly consented vnto it and sayd Go vp and bury thy father as hee made thee sweare Thereby giuing againe verie great testimony of his Princely fauour towardes his good seruant and euen therein also shewing some religion that hee would not haue a lawful oath broken to the iust reproofe of those now that haue not so much in them But mee thinke I heare you obiect against this the example of our Sauiour in the Gospel who said to his Disciple seeking leaue to goe first and bury his father follow me and let the dead bury their dead Answere 1 But remember there the office that then that Disciple was chosen vnto the preaching of the Gospel a worke of weight and also of speed Answere 2 Remember that as yet that father of his was not dead but til that time he would haue been respited Answere 3 And lastly remember that his father was not yet of the family of the faithfull and therfore the case with this nothing like 5 There went with Ioseph to the buriall all the seruants of Pharaoh both the Elders of his house and all the Elders of the lande of Egypt These for honour Likewise all the house of Ioseph and his brethren and his fathers house These for nature and aliance Lastly Charets and Horsemen not a fewe and these for securitie So the company in all was exceeding great And as their company so was their mourning also passing great so that both the inhabitants of the lande wondred at it and the place receiued a name thereof the lamention of the Egyptians So his sonnes did vnto him according as he had commanded them Which right well may admonish vs euer to bee faithfull in dead mens wils when they are honest lawfull A vertue surely worth very much yet not so honoured as it deserueth which woorketh to some both shame and sinne 6 When Iosephs brethren sawe that their father was dead they said it may be that Ioseph wil hate vs c. Where see the sting and the continuall â—yting of an euil conscience what they had deserued now they feare and a guiltie minde wanteth euer rest See it also how parents liues keep many things streight that either goe awry or are feared as likely when they bee gone Esau wil hold while his father liueth but when once hee is gone haue at Iacob his brother for a reuenge Small cause there is then why children so egerly should wish their ends since their life keepeth out much contention and euil Their message to Ioseph was but feined and so appeared since easily it might be thought that if Iacob had feared any such thing he would haue carefully spoken of it to Ioseph himselfe in his life time But let vs learne by it that an vntruth wilbe peering out one way or other to shame vs if we vse it and therefore take heede The argument they vse to moue him to mercy would bee obserued to wit because they were seruants of his fathers God It is all one as if they should haue sayd they which haue one God should be ioyned in most sure loue togither To the great confusion of them that so proudly so maliciously and so contentiously disturbe the peace and most holy vnitie that otherwise would be and of right ought to be amongst brethren brethren I say of one God one faith and one baptisme c They likewise came vnto him and fel downe before him confessing themselues his seruants and at his direction 7 Then Ioseph wept when they spake vnto him and said vnto them feare not for am not I vnder God When ye thought euil against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue c. See the tendernes of a godly hart Ioseph could not forbeare teares when hee saw the feares of his brethren falling thus downe before him but euen with water vpon his cheekes he most kindly speaketh to them comforteth them and biddeth them not feare Yea he maketh arguments vnto them and by proofes wil haue their heartes assured that they neede not doubt Am not I vnder God saith hee that is doo not I feare God and therefore cannot deale hardly with you beeing my brethren or am not I vnder God that is can I or may I goe about to reuenge that which God remitteth and forgiueth being vnder him but by the successe of things it appeareth that God hath forgiuen you therfore farre be it from me to controll the doings of his maiestie O that I were able with word or wish with speech or prayer to effect in some the sequeale of this argument wee know how many times offences grow amongst vs and how many times some being sory for their faultes seeke to satisfie them whom they haue grieued with an vnfeined hart But it wil not be taken Reuenge reuenge cryeth the spirit of venome and leaue him not whilest he is woorth a groat Would that man now beholde heere Ioseph might he not learne that if he feare God hee must forgiue yea he wil forgiue Or if you take it in the other sense that in reuenging that which God forgiueth he professeth openly that hee taketh not himselfe to be vnder God Now what a man is sory for and willing to make amendes for God forgiueth if therefore man wil not that man proudly exalteth himselfe aboue God in controwling his doings and in punishing that which hee remitteth which if it bee horrible in dust and ashes then let that person knowe that the Lorde will awake though hee seeme to sleepe and beat that bitter stomacke euen with yron roddes till hee haue taught it to stoupe to both him and his O looke we therfore vpon Ioseph euer and when sight of misdooing moueth the grieued neighbour or friend to say forgiue then aunswere with Ioseph in holy wordes Am not I vnder God That is my brother my friend I see by this sorrow that God hath forgiuen and if I should keepe I should make my selfe aboue and not vnder God which farre be from mee Therefore feare not I forgiue and forget and all is wel The verie bones of Iosephes brethren reioyced at his clemencye and
13. Euery thâ—ng in his season hath God for hys childe Verse 20. Thankfulnes euer in the godly Verse 21. Good works ioyned to true faith smell sweetly Verse 21. The seasons of the yere Gods gift still Verse 1. Comfort after sorowe Psalm 30. Verse 2. Beasts how bridled to hurte no more then they doe Verse 3. Flesh alâ—â—wed to eate Verse 4. Crueltie forbidden Verse 6. Murdeâ— restrained Verse 9. Verse 13 The Raine bowe why giuen An allegorie of the Rainebow Verse 20. Verse 21. The fauls of the 〈…〉 they profit The filthie sinne of drunkennesse Verse 22. Publiâ—hers of other mens waÌ„ts Verse 23 The good spirâ—t of them that couer as they may â—heir brethrens nakednesse Good men haue euill children Verse 24. Note Verse 1. Gods power mans forgetfulnes In the Church good and bad Truth elder then falsehood Oppression howe ould Verse 9. Tyrannie compared to hunting Sinne groweth by custome In euery towne a Nimrod great or little Earthly glory no true token of Gods fauour Psal 49. The wicked often prouiders for others that shalbe better then they Rom. 11.33 Caluin Verse 1. What language was first Aug. lib. 9. cap. 12 sup Genesin ad literam The Chaldie tongue Verse 4. Hyperbole Psal 107. Vnitie of language When the tower was built Bad counsell soone taken Iohn 11. Mark 15. Acts. 23.12 Gen. 19. â—1 Gen. 37 2â— 2 Sam. 13. â— 1. Sa. 16.21 Chap. 16. Verse 4. Vaine glorie how it pricketh to do euil Psal 49.11 Verse 44. W. Tedder Seminarie priest 1. December 1588. pag. 9 Ruff. li. 1.6 Verse 4. What the wicked feare commeth vpon them Ioh. 11.48 〈◊〉 21.30 Wicked men neuer see the true cause of Gods iudgements Note Verse 5. Magistrats must looke for cause iust before they smite Iohn 7. 2. Sam. â—6 Verse 6. There is a bad 〈◊〉 to bee auoyded 〈…〉 Feare not â—he heat of the wicked An vnknowne â—ongue God his worke to call 2. Tim. 2 1â— God looketh not at merit in his calling Rom. 9. All must be forsaken to follow God 45.11 Countrey impietie perilous Be not curious when God doth call Gâ—d euer calâ—eth vs to our goâ—d if we folow him Verse 3. God calleth by his word Heb. 12.25 Abrahams obedience Cap. 11.8 Monkiâ—h practise nothing helped by Abrahams leauing all c. Verse 4. Abraham patiently tarieth God his leysure Verse 5. The obedience of a faithfull wife 8.10.11 c The crosses of this good cupple The lot of the godly The weaknesse of chiefe pillers in Gods Church 17 God steppeth in to saue Sarah 18 How odious adultery to an heathen Nâ—te Verse 19. The griefs of the godly haue a good ende Psalme 34. A figure in Abraham and Sarah Verse 2. Riches giuen to the godly Verse 7. Wealth cause of contention sometime Seruants set maysters at variance Maysters excuses to deale in their seruants quarells Speech endeth anger and silence nourisheth increaseth it When maâ—hood â—s to bee â—hewed Verse 10. Pietie neuer bringeth losse in the ende Psal 34. 2. Tim. 6. 1. Tim. 4. Verse 10. Good men yeeld to reason Verse 11. Men gaping for pleasure get payne Good neighbours Verse 14. The continual weaknes of man needeth continuaâ—â— comforts from God Gods comfort◠〈◊〉 in fit times Obedience Thankefulnesse Open profession of religion Rom. 9.10 Verse 4. Rebellion 1. King 22. Iere. 38.4 Amos 7.10 Papists Rebells Math. 26. Rom. 13. Ambrose Sinne punished Verse 12. The euill of dwelling with the wicked Reade 1. Reg. 22. verse 32. how neere Iehosaphat was to a shrewde turne for companying with Ahab Verse 13. The Lords care for his Verse 14. In dâ—stresse of friend forget all former faules and helpe Warre lawfull Verse 15. Pollicy in warre Math. 2. Iosh 10. Act. 9. Verse 18. Religion and 〈…〉 together Melchisedechs fact no figure of popish Masse A rule touching types and figures Heb. 10.14 The comparison how it standeth Hebr. 7.1 verse 2. verse 3. verse 3. ver 5. c. Care of the credit of a professor of truthe Note verse 6. Aug. de genesi ad liter lib. 12 Gen. 41. chap. 40. Verse 1. How God comforteth Rom. 8. Psa 23.4 No losse in seruing God Mala. 3.14 Psal 23. Psal 4. Psal 144. Verse 2. Verse 5. Iustification by faith Rom. 4.23 Phili. 3.8.9 Verse 8. A signe asked Num. 6. God accepteth an imperfect faith The manner of olde coâ—enants and the sâ—gne of the ceremonies vsed Verse 11. An allegorie Verse 13. First sower and then sweete Verse 14. Sinne euer punished first or last 2. Thes 1.6 c. Gen. 4. Gen. 19. Exod. 14. Num 16. 2. King 2. Sorrowe hath an ende 〈◊〉 â—ere 25.12 〈◊〉 â—05 19 And ofâ—en 〈◊〉 welth Rom. 8 2â— Verse 15. The death of the godly full of comfort Gen. 5. Gen. 49. Chrysost Gen. ho. 29 Verse 16. God spareth till sinne be ripe Syrac 5.4 Verse 2. Good Spirits in men or women blame themselues before others Read Mal. 2. vers 15. Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Read Iob. 31.15 Verse 9. Verse 1. Theyr age noted for 2. causes Rom. 4.19 Verse 1. A comfort by Gods omnipotencie 2. Cor. 12.26 Verse 1. Godlynes gayneth God to vs and our children vngodlynes lâ—seth him to both 1. Tim. 4. 6. Verse 5. His name why changed Verse 7. Circumcision what and why there c. Verse 10. The sygne hath the name of the thing signifyed Exod. 12. 1. Cor. 10. Luc. 8.11 Tit. 3. Verse 12. Saluation not tyed to the Sacrament 2. Sam. 12.23 Note Maâ— 16.16 〈…〉 Verse 12. Not sinne but the imputation of it Note Verse 14. Contempt of sacraments Why Sarai her name was also changed Verse 15. Women thinke of this Verse 18. Fathers affection to children and childrens to fathers Note Verse 23. Great obedience A godly family Duties to God binde all Verse 1. Verse 2. How wee see and heare God Verse 2. How the Aâ—gells did eate A hartie householder loued of God Verse 5. True welcome wherein it consisteth Verse 5. Verse 6. Women shoulde haue rule in their owne houses and how Women keepe in c. 1. Tim. 5.13 Vers 6.7 Verse 9. Ministers Verse 10. Verse 10. Women desirous to heare and know euerye thing Verse 12. How wise men and fooles laugh Cap. 18.20 Vers 27.28 Verse 14. Priuie mockers marke it A â—â—sse ad esse Verse 16. Perfit curtesye Verse 17. Ihon. 15.14 Amos 3.7 Verse 18. The Lord will bee good because he hath been so O sweete Psalm 4. Rom. 8.32 Instruction of our families how hâ—ghly God liketh Verse 20. The horror of sin â—erse 20. â—ods great â—â—tience Note this and be of good comfort Verse 21. Knowledge before punishment Ouermuch credulitie a blot Read vpon Gen. 11.5 A true touched heart with regarde of God and his brethren Good men hope the best Of what price Gods children are with him Saluation not tyed to the Sacrament Actâ— 10. With what humilitie God is to be prayed vnto O comfort Verse 1. One
The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. â—sau his â—lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling commâ—s an exalting Verse 12. The ladder what it signâ—fieth Col. 1.20 The Lord not Angâ—lâ— kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpoÌ„ whom we rest Esay 28. Psalm 45. Diâ—nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. â—3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the promâ—sâ— so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cuâ—tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse â—â— Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections â—n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est suturâ— God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerouâ— often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scripâ—ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1â— 10. Theodorâ— lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against oâ—fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no sâ—re â—â—tâ—es of Gods loue The godly stâ—ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers theÌ„ our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18