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
theyrs and by him onely it was produced to and for such terme as it was Neuerthelesse if we speake of causes in nature by which also God worketh when it pleaseth him diuers and sundry there were then now to be remembred if we will wherefore their life might passe ours as it did and bee so long The indifferent mixture equall temperature and good disposition of the cheefe and first qualities heat colde moysture drynesse is in nature the ground of life and by all probabilitie in that beginning this was so more then now Their dyet better and temperance more from surfetting and fleshlye pleasures then is now The region they dwelte in hote in a strength to drye vp and consume superfluitie of humors when anye were corrupt and rotten Theyr mindes quieter from eating and gnawing cares the shortners of mans life since iniquitie then being not so strong manye woes and vexations were vnfounde And lastly the fruites of the earth in their puritie strength and vertue not corrupted as after the Flud and euer since still more and more might be to them a true cause and a most forcible cause of good health greater strength and longer life then euer since by nature could bee 5 Their certaine death is noted to showe the truth of Gods worde euer infallible and vnmooueable The Lorde sayd if they did eate they should dye they did eate then death must folow or God be vntrue warning vs faire if wee will bee warned neuer to mince and qualifie what the Lorde pronounceth peremptorilye and flatlye for hee wil be true doe what we can and we shall fiâ—de it so Adam liued nine hundred yeares and thirtie but hee dyed Sheth nine hundred and twelue and he dyed Methuselah nine hundred 69 and yet he dyed dyed dyed is the end of all that God might bee true how long soeuer they liued The â—ame word of the Lorde is no falser nowe then then but the same for euer and therefore for this eaten Aple against commaundement dye we must still and whilst the world indureth would God this repetition of death death to all these Fathers might make vs as dulye to remember it as wee are sure truely to finde it To finde it I saye and God knoweth not wee how soone To daye I to morrowe thou saith the Wise man His conceipte was not vnprofitable that imagined mans life to be as a Tree at the roote whereof two Mise lye gnawing and nibling without ceasing a white Mouse and a blacke The white Mouse hee conceiued to bee the daye and the blacke Mouse the night by which daye and night mans life as a tree by continuall gnawing at last is ended Who can nowe tell howe farre these two Mise haue eaten vpon him Happely the Tree that seemeth yet strong ere night may shake and ere daye againe fall flat downe O let vs thinke of this vncertaintie and that is all I wishe by this speeche Adams coate of Skins might fitlye remember him of this And what weare wee still in our most ruffe which appertayned not sometime in some sorte to a liuing creature by whose death we being clad may fitlye thinke of our owne deaths that are so sure But you see the Snowe howe blinde it makes a man by his great whitenesse so dooth this worlde by his manifolde pleasures baytes and allurement dazell our eyes and blinde vs so that wee forget to dye wee dreame of life when there is no hope and wee cannot heare of it to goe awaye O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all thinges yea vnto him that yet is able to receiue meate 6 In the 22. verse it is sayd that Henoch walked with God To walke with God sometime signifieth to obey and serue to reuerence and feare the liuing God and by the way when it dooth so if godly men be said to walke with God I pray you with whom walke they that are vngodly Surely with him that if they saw him would feare them and shame them to bee arme in arme with so foule a guest But what the eye seeth not the heart feareth not yet the end will finde it when it is too late In this place to walke with God signifieth he was translated out of this life and world not by death as others but aliue as were no others then to liue with the Lord. Which translation to him was insteed of death that following to him by this rapt that to others without it after death The Lord did this to giue vs some signe of the resurrection to a better life prepared and to be a testimonie of the immortalitie of soules and bodyes As to inquire where hee became is meere curiositie The like wee read of Elias the Prophet that he also was caught vp into heauen in this extraordinary manner Many vaine motions about them both by idle heads which I will not scan Yea euen godly men haue waded further then by any necessitie they were constrained for where God hath not an answer we should not haue a question that is where it pleaseth him to be silent we should not be sifters for he concealeth nothing that may be profitable Syrach is alledged where it is said that Henoch was translated into Paradise But as the booke is not Canonicall so in that is the Latin translation false the Greeke hauing nothing of Paradise but simply that he was translated Other guesses and talkes I take as they be onely guesses and passe them ouer Where should they be but with others of the godly where they are their bodies in the rapt changed as the Apostle saith all ours shall be when corruptible shall put on incorruption and mortall immortalitie and as they that bee aliue at the Loâ—des comming shall be changed For wee shall not saith he all dye but we shall all be changed The Lorde shall descend himselfe from Heauen with a showte and with the voice of the Archangell and with the Trumpet of God and the dead in 〈…〉 first Then shal we which liue and remaine 〈…〉 vp with them also in the cloudes to meete the Lorde 〈…〉 and so wee shall bee euer with the Lorde So were these no question at this time changed That againe the 〈◊〉 may be so caught the Apostle showeth when he sayth he was so wâ—â—ther in the bodye or out of the bodye saith he I knowe 〈…〉 thereby that both might bee Wee read howe Philip was caught from the Eunuch and found at Azotus but I go no further in this matter 7 God tooke him awaye saith the 24. verse and it maye well remember vs of the care that the Lord hath ouer his euer to deliuer them from the woes of this worlde when it shall be good He seeth and knoweth vs and our estate while it may
bee good for vs to liue we shall liue and when an other place shall be better for vs the Lorde as he did Henoch can take vs away yea and will if we trust in him 8 Lastlye let vs thinke vpon this occasion that though all of vs in bodye cannot obtaine this honour to bee thus caught vp to walke with God yet may we in minde be partakers of this much to ascend vpwarde to haue our hearts aboue and not beneath and to walke in spirit amongst those endlesse ioyes that are prepared for vs. Chap. 6. Hitherto wee haue heard of mans generation now must wee heare of his degeneration that wee may well perceiue if wee will see any thing how vaine a thing man is rebelling euer against his God This whole Chapter contayneth cheefelye but these three thinges 1 Mans degeneration from God in the foure firste verses 2 The iustice of God ordaining punishment for him from the 5. verse to the 8. 3 The mercie of God euen in this Iustice from the 8. to the end 1TOuching the first it teacheth vs as I sayd the great and greeuous corruption of man who the more bound hee is for mercy to serue God trulye the more apte and prone hee is to offend him highlye The Lorde had nowe increased mankinde them manye to theyr great comforts if they could haue vsed it and nowe without all regarde and thankefulnesse for such his goodnesse headily and hastilye wickedlye and vngodlye they prouoke him to anger and great displeasure against them by fleshlye following their owne willes euerye man marrying as hee best lyked for outwarde beautye without regarde of Gods liking and inwarde vertue The Sonnes of God that is the Children of the godlye sawe the daughters of men that is of wicked parents descended such 〈◊〉 Kain was that they were fayre and they tooke them wiues of all that they liked 2 Wee see howe greeuous a thing vnequall mariages bee when the godlye with the vngodlye the beleeuing with the Infidels the religious with the superstitious are vnequally yoaked surely euen so greeuous to God that for this cause especially the whole world was destroyed by the Flud The Lord is no changeling he disliked it euer and disliketh it still It is a secret poyson that destroyeth vertue more speedily then anye thing Salomon was ouerthrowne by the daughters of men for all his wisedome Iehosaphat matched his Sonne to Ahabs daughter and it was his destruction Hee forsooke the waye of the Lorde and wrought all wickednesse in a full measure Whye because sayth the Texte The Daughter of Ahab was his Wife Ahab was wicked but a wicked Wife made him farre worse for shee prouoked him saith the Texte Be not vnequally yoaked with the Infidels saith the Apostle for what felowship hath righteousnesse with vnrighteousnesse and what communion hath light with darkenesse what concord hath Christ with Belial or what parte hath the beleeuer with the Infidell It is a lawe of mariage that should not bee broken that it bee in the Lorde that is with his liking and in his feare with such as bee godlye and hould the truth Our children we allow not to marrye against our wils but our right wee challenge to giue a consent And shall the Children of God seeke no consent of theyr Father in Heauen to theyr marriages But his consent hee will neuer giue to marrye his enemie and therefore doe it not It is not lawfull it is not expedient if it were lawfull The Flud came to so much such disobedience and forget it neuer 2 Consider how God hateth it that in mariage onely beautie and fauour should be respected for theyr fairenesse the sonnes of God chose wicked Women saith this place and God plagued it Fauour is deceitfull and beautie is vanitie saith wise Salomon but a Woman that feareth God she shall be praysed 3 Marke the worde striue in the 3. verse My spirite shall not alwayes striue with man And see in it and by it the deepnesse of Gods goodnesse to vs miserable sinners he dooth not by and by bring vpon vs the desarte of our sinnes but beareth with vs and long beareth with vs daylye and hourelye giuing mercy more notwithstanding all those sinnes yea he striueth with vs and tuggeth with vs that wee might be saued and not perish O what a God is this Looke how your selfe striue with your childe or friend whome you loue to bring him to good and to saue him from euill euen so doth the Lord with you yea much and farre more As I liue as I liue sayth the Lord I desire not the death of the wicked but that he may turne from his way and liue O turne you turne you from your euil wayes for why will yee dye yee house of Israell The Lord of his promise is not slack as some men count slacknesse but is patient toward vs and would haue no man to perish but would all men to come to repentance sayth the Apostle Peter And despisest thou O man sayth S. Paule the riches of Gods bountifulnes and patience and long suffering not knowing that the bountifulnes of God leadeth thee to repentance Thus good is God and thus he striueth with vs. 4 Agayne marke his mercy in the time that hee graunteth heere to repentance An hundred and twentie yeares sayth hee shall his dayes bee that is though thus greatly and greeuously man hath offended and euen all the earth is become corrupt so that with great iustice I might bring a flood foorthwith and consume them all yet will I not doo so but still beare longer and looke for amendment yea an hundred and twentie yeares yet will I giue him ere I bring the flood vpon him to see if they will returne and auoid my wrath What is long suffring if this be not and this is the sweete nature of our God 5 Of Gyants and mightie men the word speaketh sundrie times in seuerall places Heere he sayth of these vngodly mariages came many of them which being mightyer then the vsuall sort of men vsurped by their might authoritie ouer others and did degenerate from the simplicitie wherein their Fathers lyued In the booke of Numbers they that went to search the land of Canaan when they returned made report that they had seene there Gyants in comparison of whome they seemed Grashoppers In Deuteronomie mention is made of Og the King of Bashan whose bed was of iron nine cubits long and foure cubits brode That great Goliah also of the Philistims you remember S. Austen sayth he saw the tooth of a man as great as an hundred of ours what was the body then somewhat you may guesse Plinie reporteth that in Crete out of a mountayne was digged the remnants of a man by guesse of proportion when hee liued six and fortie cubits but there were no end to tell you all we reade of this matter Thus much
to be in his great mercy Yet what is so lothsome to wicked wretches as the company fellowship kinred or acquaintance of the godly But what maruell since like with like are best pleased 7 If you aske how all the beasts were gotten the text answereth they came of themselues God compelling them by his diuine power to present themselues before Noah as before Adam when he gaue them names in the second Chapter 8 In the 11. verse you see the time In the sixt hundred yeare of Noahs life in the second moneth the seuenth day as we recken about the beginning of May when all things flourished and yeelded show then euen then began this wofull tragedie of mans destruction So sure shall it be that God sayth and so inchangeable is his purpose Then were all the fountaines of the great deepe broken vp and the windowes of heauen were opened heauen and earth agreeing together to accomplish Gods will and to destroy mankinde O heauie day when man should so offend God that the creatures abhorre him the fountaines and deepes and waters below and aboue But nothing will warne some men 9 When all were entred into the Arke the text sayth God shut them in thereby declaring that by his diuine power they were only saued and the Arke kept whole against all dangers and insinuating to vs the like cause of all our safetie euermore It is not our house our Castle or tower when we go to bed that saueth vs but that the Lord shutteth the dores and closeth vs in this is our suretie that no power can withstand whatsoeuer it wisheth this is our safetie that wee may trust vnto Were the gates of the citie iron or brasse if he shut them not they wil neuer hould out but were they wood or clay made strong by his defending mercy no canon can batter them nor man get them open to hurt any within whome the Lord will haue safe and to that end hath shut within them 10 Then all flesh perished that moued vpon the face of the earth sayth the 21 verse But whether man perished eternally or no that is the question I meane all that were drowned in the flood whether were they also condemned to hell and so perished that way we may answere truly that it becommeth dust and ashes to leaue Gods secrets to himself but for the argument that therfore it should seeme so because they tasted of his outward iudgement alike it foloweth not for the two theeues crucifyed with our Sauiour had like outward punishment and yet not one inward condemnation Many dye the deaths of seuerall offences and yet are saued by mercy in the world to come God forbid we should censure men so as to conclude their eternall death vpon their temporall suffrings We may not do it well may wee learne by these words that all things perished that if nothing could help it selfe when God was angry what shall it be that shal haue strength to helpe vs and sheeld vs from his wrath may the strength of a Gyant gold siluer horses wisedome or any thing do it no all these things in this flood could not profit any thing the owners of them and so shall it euer bee therfore trust not to them 11 The rayne from aboue and the fountaynes beneath are things we cannot lack yet see we in this place how they made a flood Learne we then by it what a great difference Gods fauour and anger make in the same creatures If in fauour he rayne we are nurished by it if in anger he do it we are destroyed so is it with the fire with the aire with our meates drinks and whatsoeuer we vse in this mortall life his mercy maketh his wrath marreth the same thing O how should wee then valew Gods fauour how should wee seeke to haue it and feare to loose it Pray we when we rise and pray we when we sleepe that his creatures we may enioy in fauour euer 12 Only Noah was left aliue and they that were with him in the arke Yet say the wicked in the Prophet Malachie It is vayne to serue the Lord there is no profit in it But wee see the contrary in this place and euer If the Lords wrath be kindled neuer so little blessed are all they that trust in him When mountaynes and hills castles and forts trees nor any tall towres can saue a man this keepeth him close from all harme and not onely him but his friends with him that he was godly and serued the Lord. Let this be our gayne then whilst we see this light and we shall neuer loose Doest thou thinke to reigne sayth God because thou closest thy selfe in Cedar No no thy fathers godlynesse made him prosper and thy want of that shall make thee perish be thy Forts neuer so strong thy braueries neuer so many they shall not serue Reade the 3. of 1. Peter the 20. verse Chap. 8. After mercy commeth iudgement and after iudgement mercy againe as we may see in this Chapter wherein wee haue The ceasing of the flood to the 15. verse The comming out of Noah to the 20. His sacrifice and Gods speech to the end COncerning the first wee see the author GOD. The meanes hee made a winde to passe vpon the earth the fountaines of the deepe and the windowes of heauen were stopped c. The time when after the hundred and fiftieth day by our computation about the 19. of October and for other particulars 1 It is sayd the Lord remembred Noah wherin is discouered vnto vs the most faithfull care and carefull faithfulnes that is in almighty God for his true seruants euer he loketh vpoÌ„ their perils he seeth their dangers and in his due time he remembreth to releeue and release them as he did heere Noah and his family Can the Bride forget her ornaments nay can the Mother forget her childe these things be hard and easily are not done yet suppose they might be done the Lord for all that cannot forget his who making him their God he hath made his seruants and written them in his hand yea made them as signeâ—s vpon his right finger that he may neuer forget them O Lord sayth Dauid what is man that thou art so mindfull of him or the sonne of man that thou so regardest him Tary then but Gods leysure as Noah did and be sure of remembrance in due time as he had 2 To strengthen vs in this consider how it foloweth of the Cattell that God also remembred them Alas doth the Lord care for Sheepe and Gotes yea for creatures many of meaner regard and forget man in his tribulation and wo Behould the fowles of the ayre do they sow or spin to be fed and clothed thereby yet God remembreth them O how much more man that is Lord of all these if we had faith 3 When it is sayd the fountaynes were stopped
that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue theÌ„ in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to thâ—ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hiâ— a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he doâ—th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He fâ—r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon
thy Gospell to this land and the light of thy countenance still in our dayes blessed for euer and euer for what is past 22 Marke how Rebecca vseth meanes to saue Iacobs life and yet she had Gods oracle that he should be mightie and rule ouer his brother so that if euer any might haue presumed of Gods apoyntment she for one might but yet she doth not but leauing that vseth ordinary meanes and sendeth him away How senselesse then is it that some talke of predestination that if it be to be saued they cannot be damned and if to be damned they cannot be saued and therefore no meanes to be vsed fye fye of such follies Do as Rebecca heere doth leaue God his apoyntment to himselfe and take the ordinary course to be saued heare his word beleeue his promises and indeuour to walke in the wayes of hys will then shall God performe his apoyntment to your comfort as he did to Iacob the other is but tempting of God and deceyuing your selues Christ himselfe flyeth into Egypt from Herod and yet apoynted of God to liue his time which no Herod could preuent with many moe Lastly note Rebeccas words to her husband I am weary of my life for the daughters of Heth c. See in them how going about to get Iacob leaue to depart the countrey she telleth not her husband the true cause least she should grieue his heart but maketh an other excuse yet a iust one Such wisedome and good discretion is commendable eyther in man or woman Thus shee had her desire her husbands minde not troubled her sonnes both saued and her selfe in peace and quiet It was the Lords goodnes thus to direct her and that Lord in mercy make all these things profitable to vs. Amen Chap. 28. The heads of this Chapter are chiefely these The Fathers counsell at his sonnes departure The fact of Esau The ladder that Iacob saw The vow which he made 1TOuching particulars First wee may marke how a sweet and temperate nature in ould Isaac ruleth and ouerruleth all his affections which otherwise were stirred vp against Iacob when once hee seeth the will of God what it is He is now so farre from raging or rayling agaynst Iacob that quietly and fatherly hee calleth him vnto him blesseth him and giueth him his counsell to direct his match This is a speciall place for grieued parents to consider of or friends whatsoeuer that wee bee not froward and wilfull when children or others haue offended Anger must haue an ende and the sight of Gods wyll must ouerrule vs. I haue heard of parents that neuer woulde relent what circumstances so euer were to moue them Theyr griefe may be iust but yet for all that Isaac heere is a better example then they are and let vs all thinke of it 2 Hee blesseth his sonne Iacob agayne the second time to confirme his faith and to strengthen his heart that the Lorde would be with him so long as hee serued him in all his matters such comfort were fathers blessings in those dayes to children which now very little or nothing are regarded 3 That he calleth him God all-sufficient See comfort and stay of all trauelers in strange places whose trauell lyeth vpon them eyther by any necessitie of their calling or for the truth and their good conscience sake Surely it is this God is all sufficient euer able to protect and saue them wheresoeuer they come so must Iacob thinke that goeth abrode and be comfortable so will Isaac thinke that parteth with him and by the same stay his heart concerning the safetie of his sonne So let vs c. 4 He forbiddeth him mariage with vnbeleeuers and it still doth remember vs how perfitly those godly Patriarks hated such vnequall matches eyther for lucre or pleasure as wee in these dayes make no conscience of 5 It may be agayne our learning to marke the estate of Iacob heere He is chosen and his brother reiected he is the blessed of his father and the blessed of the Lord yet must he now goe walke hee must abrode and shift for himselfe his countrey and fathers house are not for him a banished man must he be O Iacob wee see thy case and consider the lot very often of Gods deere ones God make vs blessed as thou wert for to be banished is no newes 6 When Esau saw saith the text c. Now then he seeth when he had offended but he should haue seene before he offended An ouerlate sight is good neither in pietie nor pollicie for though the prouerb sayd it is neuer too late to do well yet an other answereth that had I wist commeth euer behinde So heere c. 7 Esau seeketh to win his parents loue agayne but all in vayne and preposterously as long as hee taketh not away the cause of their displeasure to wit his Cananitish wiues Wee may learne thereby that in vayne also wee our selues shall â—eâ—ke Gods fauour and seeme religious except the cause of his wrath be done away by vs to wit our sinnes and hated offences 8 He lodged in the feelds to wit Iacob a stone vnder his head c. In which let vs marke his estate who was afterward rich and wealthy The wide feeld is his house the cold earth is his bed a stone is his pillow c. Where is our faith when we see this with patience to beare the time of our humbling triall knowing this and many mo examples of Gods exaltation of his childrens worldly estate when hee seeth his time For who seeing Iacob now woulde haue thought hee shoulde haue bin as hee was after when hee came backe agayne yet so hee was and so able is God to any if it be his will Only beleeue in thy aduersitie and despayre not 9 That night in his dreame hee saw a ladder vpon earth and the top of it reached vnto heauen and so the Angels went vp and downe by it The letter sheweth vs the goodnes of God euer comforting his and strengthning them yea then especially when their neede is greatest of comfort as diuers times we haue seene before in this booke The mystery of this ladder may bee this The ladder is Christ The foote of it in earth noteth his humanitie man of the substance of his mother borne in the world The top reaching vp to heauen noteth his diuinâ—â—ie God of the substance of his Father begotten before all worlds perfit God and perfit man by which vnion of natures he hath ioyned earth and heauen together that is God and man The ascending and descending of Angells by that ladder sheweth how by Christ the seruice of Angells is purchased to vs to attend vs and serue vs as he shall thinke good to apoynt them who onely is I meane Christ our Sauiour the ladder whereby we ascend into heauen I am the way sayth he and no man
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
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
prouidence and mercie and therefore his heart ioyed in it His terming of his present to be a blessing hath this reason because gifts were giuen of the godly that gaue them willingly with blessings and praiers and wishes of all prosperitie with them Contrary to the course of many in our daies whose presents and gifts by the same reason may bee called cursings because with them hand and hart going not togither they wish euill as the diuel choake him or such like 7 Thus Esau is appeased and his wrath departed meanes haue preuailed and hee is not obstinate We haue men and women within compasse of our knowledge whose wrath can neuer be appeased by any meanes that either the parties themselues or any friends for them can make No subiection no submission no wordes no deedes can stirre them a iote And yet they would be loth to be called Esaus much more impatient if a man should say farre worse then Esau But they see themselues whether indeed it be not so when Esau is intreated and they cannot to that which God and grace and the perill of damnation perswadeth vnto God is loue and without loue without God and consequently cast away for euer 8 Iacobs care of the cattell to driue as their pase will indure most fitly showeth the duetie of a carefull and good Minister euer to haue an eye to the weake ones in his flocke that cannot indure what the stronger can and so to regard all as he ouerdriue not any Better it is that the able go more softly then the weake and feeble ouer fast for the one hath daunger the other none Let hastie spirites consider this that neuer knew what bowels in deed a true Pastor hath to the whole and not to some few singled out in a partiall affection and for some shew of that which indeed is not in them They are all the Pastors care and he must in conscience driue as the weakest may indure not hurling hasting to the abilitie of some vtterly ouerthrowing the greater part A good Phisition of the body doth not desire to cure hastily but surely and soundly and why must the Phisition of the soule his praise consist in haste You may conceiue a fault though I paint it not Ne sut or vltra crepidam Let the shoomaker go no further then his shooe Tractent fabrilia fabri And let Carpenters meddle with Carpenters worke The Pastors office is aboue their reach if they loued not to haue an oare in other mens boats and he that hath called him to it counted him faithfull and put him in his seruice hath indued him with discretion and assisteth him with a conscience to cōsider his charge who be strong and who be weake what might be done and what is conuenient and profitable to bee done with the discharge in singlenes before his eyes that is the shepheard of shepheards and chiefe Bishop of our soules Who art thou that iudgest an other mans seruant he standeth or falleth to his owne maister Thou art not the Pastor and therefore hast neither his bowels nor knowledge His course and reasons thereof haue an other iudge Iacob may not haue more care of bruit beasts then Ministers must haue of Gods people but he wil not ouerdriue the very weakest no more must the Minister if he meane to saue and not kill Haste hath made waste that I can tell and more leisure would haue been better speed Remember Iacob here 9 And lastly still see the practise of faithfull men euer when God hath been mercifull to them and deliuered them out of danger Now Iacob buildeth an aultar in the true thankfulnes of his soule vnto God for this great mercy and deliuerance of him from his brother Esau And hee calleth it the mightie God of Israel giuing to the signe the name of the thing which it signified which is vsuall in the scripture Thus would he publish Gods goodnes in his safe-being with all his after all dangers Would God it might kindle some heat in our hearts and consciences to consider our selues the daungers that we haue been in in our dayes the daungers of the lande wherein wee inhabite the daungers of our deare and nurcing mother her moste excellent Maiestie for our sakes because shee loueth vs with a true loue not keeping the bodie onely in an earthly safetie and well being for earthly commodities but chiefely procuring our soules comfort and defending the same vnto vs against all malice of mightie powers The daungers of wife children and friendes and now our safetie and deliuerance from all our feares our quiet sitting vnder our owne Vines without noyse of Drumme sound of Trumpet neying of Horses roaring of Canon clattering of Armour cries of the slaine by day and by night For this hath the Lord done for vs and whatsoeuer it is in our eyes surely it is wonderfull euen through the world All nations see our happines the wicked gnash their teeth at it the godly haue sent vs their gratulations and they blesse GOD for vs. But where now are our Aultars That is where are our thankes and most gratefull songes of our deliuerance We haue found mercie as Iacob did yea farre more for greater Esaus haue come against vs then did against him not with foure hundreth men but many thousandes to captiuate vs for euer as their slaues when they had slaine their fill And yet wee liue and by God onely who hath straungely reuenged vs vpon them that would thus haue eaten vs vp Yet with Iacob we build no Aultars That is I say againe wee giue not thankes for the custome of our time as hee did after the manner of his At the first peraduenture wee did but it was soone at an end Now we are fallen into a dead sleepe againe and both God and his mercy is forgotten Our daunger also as if it had neuer been But in the Lord I beseech you let vs awake againe looke vpon Iacob heere what hee doth and euery man and woman follow his example Build God an Aultar not in earth with lime and stone but in your heart of most kinde and thankfull remembrance for all his mercies to the land to our dread soueraigne to our selues our soules and bodies to our wiues and children to our neighbors and friendes and infinite wayes that wee cannot name Blesse his Maiestie for them and let not the remembrance die till you dye your selfe A thankfull heart is all that the Lord seeketh and it is all that in deed we can doe to him The childe vnborne hath cause to thanke him and much more we that enioy his mercy at this present houre The Lord touch our harts that they may feele that Lord loose our tongues that they may speake and the Lord inable both heart and tongue to continue praises vnto his maiestie not for a day or tws but whilest breath goeth through our nostrelles and we remaine O our God of mercie blessed be
thou blessed to day and blessed for euer blessed with heart and blessed with soule yea blessed with the soule of our soules for we were dead now liue yea as sheepe appointed to the slaughter after strange tortures and torments before so were wee but the snare is broken and we are deliuered we released and our enemies crawling in the bottome of the sea Thou hast done it O God our God and to thee be praise for euer and euer for it Amen Amen Chap. 34. The chiefe heads of this Chapter are these three The defiling of Dinah the daughter of Iacob The fraud and subtiltie of her brethren The cruel murder they committed for that cause COncerning the first the text saith Dinah went out to see the daughters of that country That is shee went a walking to gaze and see fashions as women were euer desirous of nouelties and giuen to needles curiositie Shechem the sonne of Hamor Lorde of that countrey saw her and presently tooke her laie with her and defiled her This was the fruit of her needles ietting abroad being a young woman A profitable example to warne all youth honestly minding and meaning to beware and to keepe within for it is safe it is sure it is credite so to doe Libertie and loosenes hath spoyled manie an one as it here did her Which the wise Syrach well knowing willeth all that haue daughters to keepe their bodies and not to shew any cheerfull face to them that is not to be fond ouer them and readie to grant them what libertie witlesse youth may wish to haue but rather to marry them with all good speed and then is a weightie worke performed Salomon indued with such deepe wisedome noteth it as a propertie of an vnchast woman and giuen to filthie delightes that her feete cannot abide within her house but now she is without now in the streetes and lieth in wayt at euery corner The Apostle Paul againe as a thing that greatly disgraceth any woman liuing layeth it downe to be iâ—le and to go about from house to house For this wil make them also pratlers and busie bodies speaking thinges which are not comely Dauid compareth a good woman to a vine vppon the walles of the house because she cleaueth to her house and keepeth within euen loth to be gotten out except the occasion be good and iust Others haue compared her to the snaile that hath euer her house vpon her backe 2 Obserue the consent of parents regarded here euen by the Heathens For Shechem beggeth of his father that he wold get him this mayd to wife that is that hee would procure Iacob her fathers consent and giue his owne also Of which hauing spoken els where at large I stand not now But shame it is for vs to be worse then Heathens 3 This euil newes is brought to the old man euen to Iacob I meane that his daughter Dinah was thus taken vp and defiled Whose woe what it was for so great a wrong let parents iudge that know parents hearts Neuertheles his soones being with his cattel in the field Iacob saith the text held his peace till they were come Thereby declaring that a wise man rusheth not by and by into actions according to his griefe or when his affections are hote but staieth himself moderateth his heat and ouerruleth his passions til quieter minde may better deliberate of a due course This is grauitie this is wisdome and this is strâ—ngth that greatly adorneth any which hath it The want of â—â—is hath caused great repentance when it was too late and daunted the credit of verie many for staied gouernment of themselues Iacob I say held his peace 4 When his sonnes came home they also heare the matter and it greeued the men saith the text and they were verie angry because hee had wrought villanie in Israel and lien with Iacobs daughter which thing ought not to bee done See how wee ought to bee affected to this kinde of sinne which filthie flesh so ioyeth in Iacobs sonnes abhorre it detest it and lothe the verie thought of it so should wee they consider circumstances that increase the foulenes of it as that it was in Israel that is amongst a people professing God that it was with Iacobs daughter that is such a noted mans daughter for pietie and religion c. so should wee and euer knowing sinne to be sinne yet to knowe that circumstances make sinnes greater and greater This argueth loue of God loue of vertue and feeling of sinne which euer are arguments of Gods holie spirite in vs. Compare this detestation and religious anger in Iacobs sonnes against this sinne with the iestes and gibes that fleshly wordlinges make of it and with the prettie excuses that our holie fathers in Rome doe vse Si non castè tamen caute if not chastly yet charily c. 5 From the 8. verse to the 13. you haue Hamer his Oration or persuasion vsed to Iacob and his sonnes to obtaine their good wil that Dinah might be married to Sychem Read it and marke it and you shal see nothing but a fond speech of a fond father to satisfie the lust of a loose sonne who both as he was his father and as he was the gouernour and magistrate of the country should sharply haue punished such behauiour in his childe But peraduenture it was cat after kinde Such father in his youth such sonne in his Howsoeuer surely the truth is tried that blanda patrum segnes facit indulgentia nates A mallie father maketh a wicked childe Read the two and twentie of Deutrenomie 6 From the thirteenth verse to the 18. you see the subtill course which the sonnes of Iacob deuised to be reuenged for the villanie done to their sister and in her to their whole house their making religion and the ordinaunce of God a cloake to couer their craft and a meanes to compasse their desire by No new practise you see neither yet for age worne out either of memorie or practise in our dayes who would haue thought such deadly wrath had lodged vnder so reasonable wordes or suche bloudie murther vnder the show of a marriage Deepe is the heart of man wee see and goodly showes haue dreadfull treasons and cruell massacres often vnder them Euen aliances therefore and offred knots of great good will beware betimes 7 The conditions agreed vppon betwixt Hamor and Iacobs sonnes The consent of the residue of the people wanted which Hamor their gouernour to obtaine assembleth them togither at the gate accustomed and there by a set Oration showeth them what good should growe to the whole Countrie in generall and to euerie one in speciall if they would harken vnto the condition of beeing circumsised that thereby there might growe aliances with these straungers in marriages with them crosse either with others Pretendyng cunningly whiche is the thing I marke the publike good when wholly
it was a priuate respect that hee had and a particular pleasure that hee shotte at Heere is the pollicy then or rather subtiltie which now in our dayes wee see so rise If malice possesse vs and wishe a reuenge if couetousnes haue caught vs and would haue a benefite or whatsoeuer it is that wee would effect still the pretence is a publicke good thus and so shall the Church bee profited and thus and so shall the lande bee inriched if our deuises may haue place when indeede they tende to as muche good to eyther as this perswasion dyd to the Sichemites beeyng the meanes whereby crueltie tooke place malice and wrath had oportunitie and the fearefull destruction of them all was brought to passe and compassed Trust not therefore ouer hastily such goodly promises and painted showes of publike good to bring in an innouation which as this may haue danger vnder it and yet not doubted 8 The silly people consent vnto Hamer his speech wherby we may learne how dangerous a temptation the promise of gaine and profit is to the ignorant multitude This winneth and bewitcheth them this gaineth and getteth them to doo any thing yea with this both eyes bee dimmed and eares so stopped that subtil men may worke their wils and had I wist come euer too late 9 Marke againe what power to effect either good or ill is in the perswasions of great meÌ„ to their inferiors They carry them headlong to destruction if so they wil and they carry them comfortably vnto good if so they wil. Happie be the gouernours that perswade but wel and so answer not with their own for the bloud of many Againe marke here what often els may be seene that when the Lorde determineth to punish men haue no power to foresee the peril Iniustice be taketh the wisdome from the wise and counsell from the prudent 10 Thus the inhabitants being inticed to admit of circumsition for an earthly commoditie and respect the third day when they were sore Simeon and Leuie the sonnes of Iacob with swordes drawne come vppon them and kil euerie male amongst them A bloudie fact and a great murther in mans eyes worthie of great blame that for one mans fault so many should dye offering them recompence by admitting their condition and so deeply deluded by so holy a show But altogither we may not esteeme it by this but somewhat consider the reuenging hand of a iust God in it who wil neuer suffer the wrongs violently offred to his chosen people to escape vnpunished if they cleaue to him The mightie worldlings may imagine they shall do what they list with vs and proudly wrong vs imboldned by their might and our weakenes but they shalbe deceiued as is seene to their terror and our comfort in this example That Simeon and Leuie were so forward-summe in nature we may iustly thinke of For Dinah to them was full sister both by father and mother where vnto some others she was but onely by father Leah was her mother and the mother of Simeon and Leuie also Againe wee may see in this example that saying verified Quicquid delirant Reges plectuntur Achiui For the sinnes of gouernours the people often smart and therefore happy people that haue a good gouernour It is a treasure that of many is little coâ—â—â—dered and a blessing that God is neuer worthily thanked for 11 Then came the other sonnes of Iacob vpon the dead and spoiled the Citie See therein anger how it rageth and increaseth being once incensed and stirred vp One man by example kindleth an other and violence vpon violence will increase still if we stay not quickly If you marke now the state of this Citie how the children be fatherles the women comfortlesse no house without bloudshead murther and death their goods spoyled in Citie and field their bodies captiuated which remaine aliue O heauy wo would not the heart of any man or woman tremble to offend the Lorde to feede the flesh that sinfully lusteth with such deadly delight and carelesse to scorne what so fearefully punished we see of God How happy Hamor if his sinning sonne had neuer been borne how happy the sonne if hee had turned his eyes from euil and brideled his lusting heart with vertue and honour How happy all both old and young both great and litle men and women with babes and sucklings if God had been feared and sinne abhorred This is sinne in the eyes of the highest a cryer continually for his wrath till at last it come The Lord giue a feeling that we truly hate what hurteth harmeth in this sort 12 Then said Iacob to his sonnes Ye haue trobled me c. Pitifully bemoning the danger which this desperatenes carried with it both to him and his had not God been good whose mercy in deed onely affected that the countries about did not rise vp in armes against him and destroy him quite The Lord knew how Iacob abhorred this course and yet how perfectly hee hated the sinne of his daughter wherefore in mercy hee prouided for him staied all euil that might be against him and kept both him and for his sake his that might else haue perished well inough I note it to my comfort and the comfort of many that maye in their houses and seuerall families either by children or seruants or friendes haue that committed whiche their soules abhorre and they little knowe of God is gracious to regarde the innocent and to turne from his faithfull seruantes that whiche euil committed might procure vnto them as hee heere did from Iacob Then marke againe in these sonnes of Iacob whether for their merites God so increased them and made them his people or it onely was mercy and no merit And remember withall what by Ezechiel God saith vnto them I meane to the people descended of them and of like merite with them for this that we speake of Sonne of man cause Ierusalem to know her abhominations say thus saith the Lord God vnto thee Thine habitation thy kinred is of the land of Canaan thy father was an Amorite thy mother an Hittite And in thy natiuitie when thou wast born thy nauel was not cut thou wast not washed in water to softeÌ„ thee thou wast not salted with salt nor swadled in cloutes No eye pitied thee to do any of these vnto thee for to haue compassioÌ„ vpon thee but thou wast cast out in the open field to the contempt of thy person in the day that thou wast born and when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue Marke you this repitition Euen when thou wast in thy blood I said vnto thee thou shalt liue That is euen when thou werst sinful wretched and vgly to be looked on in thy selfe
before the hatred growen in the brethren against Ioseph in this second part of y e chapter we may sée their execution and practise of the same against him when they had oportunitie The oportunitie was this Their father sendeth Ioseph into y e fields to them where they kept their cattel to sée how they did Whom when they saw in this sort come into their hands streight they conspired against him Now that the father would send him and that Ioseph would go hauing had such notice of their disliking of his dreames it plainlie sheweth the simplicitie of the godlie and such as haue honest minds that they are farre and often but too farre from suspecting and forecasting such perils as in déed are towards them and such euill nature in others as in time sheweth it selfe and bursteth out It is an old saying euen here we sée it true Vt quisque est vir bonus c. A man that meaneth truly and honestly himselfe thinketh all others to meane so likewise But it was so Though olde Iacob meane no hurt neither yet Ioseph the other brethren doe and conspire his death when in loue sent in loue he commeth to sée howe they did Though simple then it is good to be yet ouer simple beware to be Inter spinas calceatu Amongest thornes haue on thy shooes sayeth an other prouerbe and it is worthie practise 2 Out goeth Ioseph and thinketh no harme then as I said and he séeketh his brethren from place to place but he findeth blouddie enimies rather then brethren at the last So fareth it dayly with manie a man Wee séeke life but wee finde death at the Phisitians hands Wee séeke iustice we finde oppression wee séeke truth wee finde falsehoode and in a worde as Ioseph here wee séeke for brethren but finde farre otherwise in the end So dooth secret sinne couer it selfe euen in the Church militant to this day But who so reputed a brother becommeth a foe let him thinke what credite Iosephs brethren had with God or man for such hypocrisie and who so is halted withall and deceyued as Ioseph was meaning no woorse then Ioseph did let him turne his face from man and clap holde of God saying with the Prophet It is good for me to holde mee fast by God to put my trust in him and what protection and safe garde poore Ioseph found when hee was here alone in the middest of his no brethren but bloudie foes that comfortablie hope for at the same Gods hand who is one to day then and for euer to all that truelie cleaue to him 3 But why saith Moses so brodelie that they conspired to slay him This was much to bee laid in writing against such men No not a iote For it being so in déed the holie spirite of God hath taught vs notablie by it what difference is betwixt man and God Man in his writings flattereth and smootheth and dissembleth faults yea often for vice putteth in vertue and where in deede a dispraise was due yet there extolleth to the skie But Gods holie spirite in his writings dooth not so He speaketh plainly and euer truely of all degrées whatsoeuer Againe it sheweth that Moses was not directed by flesh and bloud for if he had he would haue couered the blemishes especiallie these great blemishes of his ancestours Thirdlie it is a rule to direct them to doe it and it is a warrant to them if they doe it that write stories and commit to writing facts of present or former times Trueth was euer without shame what blame soeuer it getteth vnworthilie But filthie flatterie maketh them liue with shame that vse it during life and shamefullie spoken off euen after death 4 Behold say they this dreamer or maister of dreames commeth A scoffe and a lewde scoffe the dreames of Ioseph being from God to a speciall reuelation of his great mercie in time intended to that house But we may well sée in it the fashions of the wicked and the lot of the godlie in this world often How differ these speaches Behold the dreamer and Beholde the holy man the holy woman the hote gospeller c Surelie both are scoffes alike from a prophane heart which God will visite with a whipping rodde in his good time Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie Man of God but with fire from Heauen the Lorde consumed such mockers· If the like fire from Heauen consume not our mockers let them yet bee sure that fire in hell shall neuer faile them 5 Come therefore say they and let vs slay him and cast him into some pit c. See what it is to harbor in our bosoms a dislike of a man and a hatred in time it leadeth vs euen to blouddie murther of the partie so disliked or at the least to a willingnes to do it if we be by meanes kept from the act For if a brother breath death agaynst his brother because he hateth him surelie men in further degrées from vs will neuer stand in our handes Then stoppe betimes if we feare God and abandon hatred out of our hearts Let it neuer lie boyling within vs and gather strength Such Patriarchs ouercome by hatred against their brother may teach vs whilest we liue what hatred is 6 Then shall we see what will become of his dreames As if they should say so shall wee proue his dreames false O blinded men the determined counsaile of God they will ouerthrow and by their power and practise they will preuent what hee will haue come to passe So thought the blinde Pharisies Priests and Elders that if they could compasse once the death of our Sauiour all should be well they should still deceyue the worlde the Scriptures should bee falle and whatsoeuer by Christ was effected shoulde bee preuented But was it so or rather did not all their malice woorke to the effecting of Gods purpose Herode by pollicie or crueltie open will kill the babe Iesus and then all shall be well yea euen to this day fooles will contende agaynst God and prooue him vntrue But away betimes with such dreadfull impietie God will bée true and his purposes shall be perfourmed when all earthlie creatures shall be confounded that stande agaynst him Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie So let vs thinke so let vs know so let vs liue till life take her leaue and all bee effected Our fayth our cause our profession and religion shall stande being the Lordes though thousandes of our bodyes bee destroyed by raging crueltie and all is not sure on our aduersaries side as they suppose when once they haue preuailed against some of vs. Blessed be God 7 But when Ruben heard that hee deliuered him out of their handes c. What Ruben was this Surelie euen hee that laie with Bilhah his fathers Concubine as wée
draw vs to the match that is not in the Lord. If she be a Canaanite or the fauourer of Canaanites vnlawfullie let her neuer bee ours And so on the womans part 2 It is sayde Iudah tooke a wife to Er his first borne sonne and whie should this bee mentioned in this sort but of purpose to shew the regard that was had of parents in those daies touching the mariages of their children A thing that I haue often noted before and can neuer note too often so bolde is youth in these daies to take themselues and not to let parents take for them 3 But Er this first borne of Iudah was a wicked man c. therefore the Lorde slue him Wicked I say because it pleased not the Lorde to giue his blessing to the fruite of a wicked matche and slaine of the Lorde in iustice for his wickednesse that all like disposed persons might sée in experience what first or last shall befall them for such behauiour 4 Then the father willed his second sonne Onan to take his brothers wife and to rayse vp seede to his brother A thing that after was made a lawe as wee reade Deuter. 25.5 But what did the wicked man for euen this same also was a wicked man that an vnlawfull mariage of the father might fullie bee punished I say what did he Cursedlie and sinfullie he spilled his séede vpon the ground Wherefore the Lorde also slue him Behold in this man the malicious spitefull and enuious nature of manie a man and woman in the worlde who rather make choise to hurt themselues then to pleasure another They crie as the woman did to Salomon Neither to me nor to her but deuide it But let these natures beware lest god deale with them as he did here with Onan whom in his fierce wrath he slue for such enuying And concerning the fact of Onan thinke no better of it then you do that a woman should destroy her fruitfulnesse for this in man is euen that sinne an vglie fowle and filthie wickednes Manie men are not of Onans minde who are too soone intreated to raise vp seede to other men yet I know the difference but thus much by the way 5 Iudah had yet a third sonne but he was young and seeing both his other sonnes thus dead hee was afrayed to giue him to Thamar his daughter in lawe least hee should also die as his brethren did Wholie imputing the cause of his sonnes death not to their owne sinfull wickednesse as indeed hee should but to his daughter in lawe nothing guiltie of the same Therein teaching vs two things First howe readie it is with partiall man to blame others not blame worthie rather then to lay the fault where in déede it ought Secondlie that when anie crosse befalleth our familie wee shoulde euer enter into considertion of sinne and searche carefullie what hath béene committed to prouoke the Lorde in such sort agaynst vs. The former he teacheth vs here by his dooing the latter by his not dooing Iudah I meane the father of these children The father in maryage with a Canaanite and the children otherwise grieuouslie sinned and yet poste it ouer to the poore woman as though shee were cause of all Dauid sayde well and hath lefte vs a good president when hee cryed in vnfainednesse It is I Lorde it is I that haue sinned and done euill these sillie sheepe haue done nothing let thy rodde bee agaynst mee c. to the like effect Thus did not Iudah here 6 Then shee put off her widowes apparell sayeth the text Therby instructing vs that euen in those daies widows did vse some graue sadde and sober apparell whereby they were knowen to bee widowes and to carrie in minde their losse and lacke of their husbands What it was we know not certainlie neither if we did is it necessarie that all countries and persons in such outwarde and indifferent things should be a like Let it thus farre profite vs that wee may vse some graue forme according to the manner of the place where we liue and we ought not to iudge those that do it 7 She couered herselfe with a vaile a thing that in my opinion maketh nothing against the vse of women in some places after childbirth For honestlie it may of an honest woman be vsed that immodestlie of naughtie ones is abused And so in men Much more might the vaile that Rebecca cast ouer her be vsed to approue that fashion then this can anie way be vrged to improoue it But most plainlie this fact of Thamar teacheth that wicked women in those daies were not altogither so past shame either had the Deuill taken such full possession of them as nowe in ours hee hath of such like For then they sinned with couered faces as hauing some shame but nowe with open faces as past all shame Then such behauiour shewed some féeling of it that it was not well but nowe bolde and bare faces nothing blushing to committe such sinne shewe plainelie to all men wee haue no more féeling then wee haue vayles no more conscience then wee haue shame and that is iust of neyther anie iote at all O fearefull boldenesse in so badde a cause whither will it carrie vs if we take not héede 8 The reason is alledged whie Thamar thus wickedlie prostituted her selfe to her father in lawe To wit because shee sawe that Shelah the thirde sonne of Iudah was growen vp and yet she not giuen to him to wife according to promise Alas and shall another mans fault make me offend If Iudah breake promise will Thamar forgoe pietie Surelie this is euen the poyson of discontent It boyleth it breweth with man and woman sore and neuer ceaseth vrging to some reuenge Yea heere it preuayleth with her euen to shame her selfe and to sinne damnablie rather then not to be reuenged vpon her father in law Discontent made Iudas to betray his maister discontent made Haman set vp the gallowes that by Gods iustice serued himselfe Discontent made Demas forsake Paul and imbrace the world And what deadlie sinne hath not discontent made séeme as reasonable equall and iust O treasons and treacheries against Christian kings and gouernours O but cherlie bloudinesse and bloudie massacres that discontent hath greedilie drawen vnto men otherwise qualified with manie gifts Beware we then euer of discontent and snubbe it betimes least it ouerthrow vs as it hath done manie and here did Thamar And if we haue anie cause of iust offence let it neuer draw vs to vniust reuenge If Iudah breake promise with vs let not vs offend God séeth our wrong and God will punish our wrong if we commit it to him in godlie patience But if to punish sinne we also will sinne as we loose the benefite of Gods regard of the wrong done vs so shall wee surelie taste of his rod our selues for so offending 9 The text saith againe that
men necessarie that cleaueth to God and defieth sinne Locked doores cannot lock God from vs and that is comfort Manie things mo might here be noted if I would be long as that so long a man standeth liked and regarded in place of seruice as God thinketh good who hath further to vse and dispose of that man That disgrace and dislike by God are directed not to hurt but euen further to preferre his faithfull seruants that euer so liued that they well deserued fauour still though they had it not That before a rising goeth an humbling as here in Ioseph that thankfulnesse may be more and experience of affliction in others with manie such but I will not stand anie longer now onelie this let vs note and ende that the highest seruices be not the safest seruices for an honest minde No temptations to do euill more disgrace when there is no euill then meaner places can aford Yet euerie man would be climing and pitch we do too often our desires there from whence we shall sucke the sowrest sorrow that euer wee tasted of in our liues If Iosephs estate be thus tickle hauing such vertue and such gifts Mediocra firma meane things be best things and surest to continue sing we euer and thinke we euer And so I ende Chap. 40 The heades in this Chapter are chiefly these The imprisonment of the kings chiefe butler and baker Their dreames which they had in the prison The interpretation of the same by Ioseph The effect and truth according to his interpretation TOuching the first it is said Pharao was angry with his officers c. Greater men are sooner angrie and with more danger farre by reason of their power but princes angers aboue all others are especially dangerous and to bee auoided For the kings wrath saith the wise Salomon is like the roring of a lion and his fauour againe like the dewe dropping vppon the grasse yea the wrath of a king is as messengers of death but a wise man wil pacifie it in another place This anger of his cast them into prison their imprisonment againe teacheth what I ended the former chapter withall to witte how dangerous high seruices be in comparison of meaner places euen to men of all conditions The meanest places are often meanest to worke great extremities vnto men These prisoners are put in the place where Ioseph was and how this doth worke a deliuerance with honour vnto Ioseph the sequele sheweth So guideth Gods goodnes his childrens affaires to their good Ioseph also hath the ouersight of them that still we might sée how God was with him and got him fauour though wicked mistres and too credulous maister did séeke his wo. 2 These two prisoners dreamed saith the text either of them a dreame in one night And it might occasion vs to thinke of the causes of dreames and matter belonging thereunto if I would be long As that dreames flow from ouerruling humors in mans bodie wherby it falleth out that sanguine constitutions dreame of merrie comfortable matter of loue and lightnes also with such like cholericke of wars braules contentions and of fire and such like Flegmatike of water wind and such like Melancholike of heauie dolefull sad matters of death and dead folks with such like So that Phisitions obserue our dreames verie vsually as no small helpe to discern what humor ruleth and troubleth vs most Galen and Boetius write much of it vsed it still to their patients Somtimes of actions and déeds done by vs the day before according to the saying Omnia quae sensu voluuntur vota diurno Pect ore sopito reddit amica quies Iudicibus lites auriga somnia currus Sometimes of feare according to the saying also Somnia fallaci ludunt temeraria nocte Et pauidas mentes falsa timere iubent These are naturall dreames and proceede commonlie from their causes therein Beside which there are dreames spiritual and dreames diabolicall Dreames spirituall haue euer some certaine notes wherby they are knowen and discerned either of the partie or of some others haue their true and certaine interpretations Dreames diabolicall are illusions wherwith satan vexeth his owne especially as witches sorcerers and such like These dreames of the butler and baker might well be naturall being so touching their proper functions and yet spirituall in this respect that God vsing proper causes had a speciall drift in causing them that Ioseph might haue passage to the kings knowledg and so to such honour as after followed Thinke of them as you will sure and certaine the Lordes finger was in them and with Ioseph to interprete them to them So all things worke as the Lorde hath appoynted and by one meanes or other his mercie to his children shall be effected 3 Hauing dreamed these dreames in the morning when Ioseph came in to them they both were sad and looked heauilie Ioseph spied it by and by and said vnto them Why looke ye so sadly to day Thereby declaring the goodnesse of his nature and the fruit of affliction in himselfe Vincula qui sensit didicit succurrere vinctis He that hath bene bound himselfe knoweth the better what belongeth to bands Neither had he an eie more to see then a heart to pitie and to inquire what might be the cause readie no doubt to do them the good that anie way he was able Such vertue is commendable with God and man when sowre and sterne dispositions get no such prayse A comfortable word to a heauie heart God knoweth is swéete and too much we thinke we can neuer doe for so good a nature They told him readily their griefe what it was not thinking as it séemeth that he could expounde them But Ioseph a man instructed aright answered againe are not interpretations of God As if he should say Can not God stirre vp in this your content therefore be not sad but tell your dreames vnto me Which streight they did and receyued a true and certaine interpretation of them at his hands But if here hence we conclude that with vs also our common dreames are to be expounded we shal fowlie erre and who so haue done haue made themselues spectacles of follie to manie and shewed no little impietie in themselues both in speaking and printing for there is no rule that can holde as certaine in things so variable as dreames bee As for example that euer when wee dreame of such a beast of such a matter or in such a maner it should signifie the same thing at all times whereof vnwiselie some haue written too much But of dreames elsewhere I haue sayde more 4 Ioseph hauing tolde the chiefe butler his dreame which showed his deliuerance verie shortly and restitution to his office againe with credite beggeth of him but this requitall that he would shew mercie to a prisoner also as himselfe then was and to make mencion of him to the king that he might be
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
possible can bring it to passe 2 It teacheth vs that euen with wealth a man may be godly and folow his vocation to the good liking of almightie God and the discharge of himselfe in such measure as humane frailtie permitteth for neither Abraham nor Lot are hindred heereby from pleasing God Needlesse therefore it was and but a Philosophicall folly or pang that Crates cast his money into the Sea and sayde Ego te mergam ne mergar a te I will drowne thee least I bee drowned of thee for with money and many worldly blessings moe a man may serue God as heere Abraham and Lot dyd Or that our holye Monks thought at least made the common people thinke that the touching of money woulde defile them and the not touching or dealing with it was great puritie and holynesse There is no such matter wee see by these two great seruants of God But there is a rule which wee may farre better folow and in deede ought to folow layd downe by the spirit of God in the Prophet Dauid to wit If riches increase set not thy hart vpon them c. Vse them we may but loue them we cannot without a fault That which is sayd in the Gospell Sell all and giue to the poore is vnderstood of a hart willing if neede be not of a deede when cause concurreth not Liber si sis ab auaritia omnia vendis licet nihil vendas sin minus nihil vendis licet omnia vendas If thou be free from couetousnes thou sellest all things though thou shouldest sell nothing otherwise thou sellest nothing though thou shouldest sell all things 3 The contention betwixt them sheweth an accideÌ„t of wealth through our corruption now and then to make strife and disagreement euen where a bond of nature is to the contrary so it did heere they were both so wealthy that the land could not beare them that they might dwell together 4 But where began the contention amongst their seruants theyr heardmen could not agree together and brawles amongst seruants at last reach to their maisters they many tymes harkening to the same more partially then they should too true this is by dayly experience found in euery coast and countrey would God either this example or thousands of euils that growe thereby might make them amend that yeeld too much to thys mischiefe It is neither pittie nor charitie to beleeue all reports much lesse the reports of a man greeued against the partie who hath greeued him least of all against him who hauing nothing at all offended the mayster I meane is only abused because his seruant hath done what his mayster neither wished nor liked Let not Lot and Abraham so cruelly iarre and stomack one an other because their seruants cannot agree together and what seruants their heardmen their dogkeepers or horsekeepers or the basest they haue Where should wisedome appeare if not in this to discerne persons causes times and occasions and neuer for a baser to lose a better for a stranger a neighbour for a seruant and cause of no accompt a gentleman and loue of most great accompt 5 I but what shall a man doo his seruant is abused other mens seruants seeke to crow ouer them to rule the rost as they list This is an iniury to the mayster and a shame to suffer it So a man may be made a foole and compted a wretch and a dastard of no reputation and neuer a man care to serue him that will no better sticke to his men then so Well sayd flesh and bloud and ould Adams corruption I knowe this is the songe thereof and much more then this to this ende But either wee bee Christians or none If wee bee Christians and care for his word wee haue heere a direction what to doo surely euen as godly Abraham did at this time He considered all circumstances loued concord regarded peace sought it and insewed after it Thought it would bee farre more credit for him to haue vnitie and good loue then the bitter effects of the contrary Therefore hee hartneth not his seruants and setteth them on hee taketh not their tales into his bosome to worke dislyke of Lot his Cosen hee looketh not bigge vppon Lot biddeth hym not away from hym c. But hee talketh with hym of the matter and that not hotely but kindly and friendly with great meekenesse and loue knowing in wisedome that speach somewhat but kinde and soft speach much more cooleth a heate that beginneth to rise and doth out a fyre that began to flame Hee is Lots elder and Vncle his better in that respect and all other yet hee standeth not vpon that looking when Lot shoulde come vnto him and stoupe to hym but as in yeares and euery way hee did excell him so in wisedome and mildnesse in humilitie and temperance of affections hee farre passeth him Ouerruling himselfe by that vertue thus farre that hee goeth to hym and vrging him with that which Lot not so well considered to wit that they were brethren neighbours friends kinsfolks c. moueth hym thereby as by so many strong reasons and mightie hands that loue and peace might remayne betwixt them and contention and brawles be far away bothe from them themselues and from their people I pray thee sayth hee I pray thee let it not be thus but so and so forth He gaue hym his choyse to goe which way hee would and would accept what hee refused O paterne of wisedome and all vertues for all Noblemen Gentlemen and whosoeuer may say they bee brethren either in nature or in Châ—ist and Religion Shall wee not obserue it and folow it Are wee â— shamed to bee Abrahams so wise so meeke such louers of concord and vnitie Take heed that the God of Abraham be not then ashamed of vs both â—eere and in his kingdome for euer Yet was Abraham a man I warrant you and had a sort of tall fellowes that woulde strike if he bad As you see when he went to rescue Lot from the furies of them that had taken him prisoner But Abraham will neuer shew his manhood and might against his brother his neighbour his kinsman He defyeth that manhood and stomack hee thinkâ—th nothing can be more reprochfull to him then to breake such bands of loue and to iarre with such a person as is so neere vnto him Would God we would marke it and remember euer that the bond of one God one faith one baptisme and so forth is as farre aboue the bond of one father one mother and such like as God is aboue man spirituall things aboue carnall and the spirit aboue the flesh Amplifie it further your selfe in your meditation I may not be long 6 Marke the estate of these two men now Remember the famine mencioned in the Chapter before a cause why these men remoued hither Haue they now any want Doo you see any miserie vppon them Nay doo they not abound with
all store comfort and plentie Neuer then can that man or woman perish for want that want not an hart to serue and trust in the Lorde The Lyons doo lack and suffer hunger but a man or a woman that feareth God shall want nothing that is good Gayne is not godlynesse but godlynesse is great gayne if we be content with that which wee haue and it hath the promise both of this life and that to come 7 Let vs marke also Lots yeelding to reason when it is layd before him and acceptance of kindnesse when it is offred hym without any wayward wilfulnesse in his owne conceipts and dealings So should all good men doo hating to be of the number of them whome nothing can please who haue made Will theyr God and wilfull waywardnesse their plot for euer yeelding to nothing accepting of nothing caring for nothing but what their owne wits deuise their owne tongues motion yea many times going euen from that also if it be consented vnto 8 Lot chose the playne of Iorden for hys place because it was most pleasant both for water and all commodities euen as the Garden of Eden But see and marke when hee thought hee had got Paradise hee got Hell Sodom and Gomorrha proued filthye places and all his pleasures were sowsed with sowre fruites of curssed inhabitants Sped neuer man thus but Lot gaping for pleasure hath none gotten payne parting from Abraham a faithfull friend because they were wanton and ouer wealthy Haue none light of Sodomites and filthy Gomorrheans God being iust and so quitting their folly Go wee not alwayes then by shew and pleasures when wee chose a place to abide in But looke we rather at vertue and honestie of our neighbours that shall be for feare of a griefe as great as Lot had by these filthy folowers of all vice and wickednesse Better is a place with fewer pleasures amongst good liuers then many mo delightes with an vngodly neighbourhood It is a great griefe that is a dayly griefe yea an hourely griefe and that at home too where a man would fayne finde comfort to oppose to forren woes and troubles 9 In the repetition of his promise which it pleased God to make Verse 14. wee may first obserue the weakenesse of all mens faith and what neede there is that with oâ—ten helpes it shoulde bee propped and strengthned The Lorde vseth no meanes without a cause and therefore vsing heere the meanes to comforte Abraham hys wisedome sawe what was needefull wee are assured If Abraham needed how much more other men so farre inferiour in strength of fayth to Abraham 10 Againe we may see y e sweet goodnes of God watching watching oportunities euen then â—oÌ„â—â—â—ting Abraham by repeâ—â—â—â—oÌ„ of his promise when Lot was gone froÌ„ him he by reason therof might haue bin sad and dismayed So is the eye of our gracious God euer vpon vs to spye our distresses and to helpe vs when we haue most neede 11 Abrahams obedience an argument of his faith You also see heere remouing when God commanded without euer any grudging or carnall gaynesayings as before hath beene noted Lastly let his building of the altar shewe vs his thankefulnesse for Gods mercies to quicken our dulnesse and teach vs his open professing of the Religion he truly imbraced against all close dissemblers of their consciences yea let it make vs remember alwayes that it sufficeth not any man to beleeue with the hart vnto righteousnesse vnlesse also as occasion shall serue he confesse with the mouth vnto saluation Chap. 14. The heads of this Chapter are chiefely these two The warre betwixt the Kings from the 1. verse to the 13. The victory of Abraham from the 13. to the ende 1THE cause of thys warre you see in the text that by thys meanes they might shake off the yoke that they indured twelue yeares I meane the one part for twelue yeares fayth the text were they subiecte to Cnedor Laomer but in the thirtenth they rebelled a bad course to get libertie where subiection is due For Rebellion God neuer loued neuer prospered but euer plagued The issue in this place sayth asmuch The fearefull destruction of Corah and his company Absolon and his company and in our owne stories of many an one sayth asmuch Papists charge vs that wee are no good friends to Princes and Rulers and it is no newes to heare it of them Elias had suche measure measured vnto hym by the wicked King when hee was called a troubler of Israel Micheas the true Prophet Ieremy and Amos as true as hee all of them faithfull to Princes euer were so accused and with venemous words if you reade the places but all most falsely and iniuriously Wee say the doctrine of Rome is no friend to Princes and iudge you how truly Sanders monarchie freeing subiects from theyr othes to their naturall Princes The Bull of Pius the fift The answeres of them that were examined whether if the Pope inuaded they would take the Princes part or his The Oration that Cardinall Poole made to the Emperour The many many most fearefull most wicked most vnnaturall and damnable conspiracies entred into by them their rebellions let them be your lights to leade you to a true verdit and sentence They that rebelled in King Henry the eyght his dayes in King Edward his sonnes dayes in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God and long long that wee may yet inioy beseech his goodnes were they Papists or Protestants men fauoring the Gospell or addicted to and drowned in the dregs of Popery and superstition They that repented that they were so busye in Queene Maryes dayes in cutting off the boughes and still let the stocke remayne which aboue all rather should haue been he wed downe meaning her sacred Maiestie what were they men helding out the light of Gods holie Gospell or fighting for his triple Crowne of Rome that shall neuer be able to saue their soules from due desert of such disloyall thought and most vndutifull speaâ—h Shew the Princes the Gospell hath deposed Shew the Princes that Popery hath not wronged It is our doctrine that wee firmely holde and that they fully defye That hee that taketh the sword shall perish with the sword that is hee that taketh it without the bonds of a calling warranting him as all Rebels euer doo That hee which resisteth superiour powers resisteth the ordinance of God and to his owne damnation that wee ought to obey and be subiect not for feare but for conscience sake that the weapons of subiects be but prayers and teares and so forth See then whether Popery or Gods holy Gospell which we hold stand better with the safetie of Pâ—inces and the florishing estate of Kingdomes 2 To the man of Sodom this was further the reuenging hand