then was in them is now lost by sinne yet regayned in measure by Christ and shall perfitly be inioyed in the life to come when nakednesse shall shame vs no more then it did at the first Many and many are the things yet mo that might be noted out of this Chapter but these shall suffice till heereafter Chap. 3. You haue seene in the former Chapters the creation of our firste Parents and their innocency now shall you see their sinne and their fall And this whole Chapter hath these heads in it The fall of Man The manifestation of the same by God vers 9. The punishment of it vers 14. The restitution by Christ vers 15. COncerning the first it is sayde That the Serpent was more subtill then any beast of the feeld that God had made Noting an extraordinarie thing in this beast aboue all others which when we see Satan to make choyse of to abuse to mans deceyuing and destruction it may truly yeeld vs this note carefully to be obserued that if there be any thing better then an other any gift and grace more in one then an other or any thing extraordinary any way that may helpe him that will Satan diligently by all meanes assay to make it an instrument to serue his most dangerous and damnable purposes Examples in the Scripture beside this place many and examples in experience euery day to note one or two Satan knoweth that it is a notable meanes to win many to the Lord to see great men and honorable personages to go before as also most effectual to the contrary to see them drawe back therefore with might and mayne as the Lord will suffer him he laboureth to stop the one and to further the other that is to hinder their zeale to go before Gods people in all godly duties and to increase their coldnes and drawing back that they being kept in the way of death by him together with them by their example many may also dye perish which otherwise would do well if they had good guides He laboreth the Rulers and the Pharisies euen with all his power that they may not beleeue in Iesus Christ to the ende that if any begin to draw towards the kingdome of life and to say we neuer hard mā speake as this man doth by and by they may be stopped with this obiection do any of the Rulers Pharisies beleeue in him and so by the deadly power of their hurtfull examples be ouerthrowne againe that begun zeale vtterly quenched Another example in the Acts of the Apostles He might no doubt Satan I meane in those darke dayes haue stirred vp many against the Apostles but amongst all he chose certaine honorable and deuout women with the chiefe men of the Citie that by such outward credit of wealth pietie honor and dignity he might giue a greater blow to the cause of God more easily worke the wo of his true seruants keeping as you see this pestilent pollicie if any man or matter be of accompt to seeke to win that to serue his purpose He had rather tempt Demas that hath once folowed Paule to forsake him againe then many others for dayly experiences I had rather you shoulde thinke of them then I note them Conclude we therefore euer to be circumspect and most carefull by this remembrance to preuent Satan knowing that it is his manner if God haue blessed vs either with knowledge birth wealth office credit or any thing whereby our example may do more harme if wee take a bad course to labour mightely that he may for this cause the rather win vs to serue his turne and so abuse that good thing in vs which should serue to Gods glory to the quite contrary as here he did the wisedome of the Serpent 2 Obserue we heere the meanes whereby as speciall helpes our Mother Eue was drawne to her destruction and all ours in her and with her The first is heere her tittle tattle too long and too much with the Serpent or with Satan in the Serpent whereas shee should haue suffred no such speech against the rule and order that God had set downe when once she perceyued it tend that way but with a zeale of defyance haue flung away from all such conference and perswasion Let her experience teach vs the danger of such dealings euer And first for inward temptations if any arise as neere as the Lord will assist vs let vs not debate the matter with them long but euen quickly reiect them bend our mindes some other way and take in hand some thing worke or study or such like that we can be most earnest about calling to the Lorde with hartie heate that he will help vs to quench and auert such fierie darts For truly if we reason with them meditate of them as many do our fall in the end is greatly to be feared Then for outward assaults by wicked company and lewd persons the messengers of Satan take heede also by this example of Eue how you tattle with them They be Serpents as this was yea subtile Serpents that will deceyue destroy you as this did Eue. They speake not but the Deuill in them Heare no such charmers charme they neuer so sweetly The enchancers of Egypt neuer hurt Pharaoh as they will hurt you Away with your care betimes Let dislike as a fire kindle within you and cause either your toong very sharply to rebuke or your steps to turne speedely from such company O the vertue that hath bin lost for want of this care They that glistered as the Starres and were for name as the very Sunne beames spreading it selfe into all coasts haue become darkenesse and as vile as the dung to all goodnesse by harkning ouer long to the hissing of such Serpents Be warned therefore and beware betimes for the Lord hath sayd it we can not touch pitch without spot and euill words corrupt good maners Experience teacheth if a man tary long in the Sunne hee will be sunneburnt and if he clap coles to his brest he will be singed Vnskilfull youth beware by Eue and bid such Serpent◠leaue their hissing Secondly shee wauereth in beliefe of the Lordes truth she◠maketh a peraduenture of a certayne truth and sayth least yee dye when the Lord had sayd yee shall dye absolutely flatly Beware therefore by her in this againe and what God hath sayde beleeue euer diminish neuer If hee say wee shall dye wee shall finde him true and if hee promise life wee may not doubt Beleeue him stedfastly whatsoeuer hee sayeth and mince not hys words with our Mother Eue neyther adde any peraduentures for great vantage hath Satan if we incline to a doubt bee it neuer so little Thirdly by a bolde lye of a facing Deuill shee is pulled on to her destruction for hee telleth her flatly They shall not dye And why did hee so Because as long as shee dreaded any
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
haue come to passe as now we know and see Happy is that hart that is contented with Gods will and prayseth his name for well and woe 12 Then the seruant tooke foorth a golden abilement c. Where we may see how although hee was perswaded that this was the woman whome God had apoynted for wife vnto his mayster yet doth hee vse ordinary meanes as gifts of golde to procure her to consent Therefore wee see the children of God do neuer reason thus if God haue apoynted the matter it skilleth not what I doo but they vse the apoynted meanes and leaue Gods counsells to himselfe Our Sauiour fled into Egipt from Herods tyranny and yet God had apoynted that hee should not so dye And in the Acts of the Apostles they toke broken peeces of the Ship and so got out yet foretould that they should not perish with many such examples in the scripture Agayne wee may note it heere that such golden attiring as this and Iewells are not simply condenmed in all women But it is the manner or measure or calling that maketh things not alowable Confer this with Peter and Paule forbidding brodered heyre c. as also with the third of Esay and interpret one by an other Mayster Cranmer in hys booke of the Sacrament sayth those places of Peter and Paule be denyalls but by comparison and not simply But I neede not to speake in this matter We are too apt to take more then is alowed when men are but carefull not to restrayne what is alowed Both are extremities and the middle way is the good vertue euer commended 13 The seruant bowed himselfe when hee saw how all fell out And we are to marke in it how Gods children should not only pray in their wants but also be thankefull in their wealth for so doth this seruant He begged Gods assistance and now that he euidently seeth it he voweth himselfe and blesseth the Lord for it But God forgiue vs our vnkindnesse in this behalfe for if ten of vs be clensed nine of vs neuer returne to giue thanks 14 In the 31. verse and so on it pleaseth the Spirit of God to note Labans kindnesse and good intertainment of this seruant when once he had heard of him by his sister and no doubt it is euer thus done to commend vnto vs curtesy and gentlenesse and to bring vs in dislike with currishnesse and hardnesse But when meate was set before him the seruant will not once taste of it till he haue done his message more carefull a great deale of his maysters businesse then of his owne belly Where are such seruants in these dayes 15 When you come to the seruants tale I pray you note how hee leaueth out that which happely might haue offended them namely how Abraham his mayster gaue him in charge in no case to bring back his Sonne amongst his kindred agayne It sheweth such a wisedome and discretion in a good seruant when hee doth his message as is euer to be followed of all that reade it And it sheweth also that although no vntruth be to be auoutched yet neyther is all truth euer and at all times to be declared 16 WheÌ„ the seruaÌ„t had thus shewed how all things had hitherto fallen out euen by Gods mighty merciful directioÌ„ yet leaueth he libertie to the parents friends if you marke it to dispose of their child sister as they would So see we in those days how the godly abhored to wring mens children from them by indirect meanes if the parents were vnwilling to bestow them for 17 In the answere of Laban and Bethuel vnto the seruant when he had ended his tale marke the nature or manner of the godly both for vnderstanding and affection Touching the first you see they tast a good tale when it is tould them and discerne God in his works And touching the second they seeing the matter was of God gaue answere thus Wee can say vnto thee neyther euill nor good behould Rebekah is before thee take her and go Both these are very speciall graces where God doth graunt them but rare graces wee must needes confesse in our dayes in comparison of the greater number For how many sauour nothing whatsoeuer you say out of Gods booke vnto them but are in this matter euen voyde of all capacitie though in worldly causes quick inough Then for affection how many wilfully striue in minde against that thing that yet in conscience they are conuinced to be the will of God So that where is the man or woman almost we may say among many that hearing Gods will tould them and made rather more manifest then this was heere by the seruant is stricken moued and touched with it inwardly yeeldeth vnto it and sayth Sir I can neyther say good nor euill vnto you this thing is of the Lorde that you tell mee I see his will and farre be it from me to resist him no my hart is ready and I am content to doo it c. Yet thus doo Gods children as heere you see Let vs folow it then and folow it euer when a good tale is tould vs. 18 Then the seruant bowed againe toward the earth vnto the Lord wherein still marke the constant pietie of the seruant who still still is thankfull and boweth to God Agayne in the verses folowing note the custome of those dayes to giue gifts to the Bride and to her friends See also how it is lawfull to be honestly merry when once our busines is done and charge discharged for now the seruant eateth drinketh which he would not do before c. 19 In the morning the seruant would be gone abhorring to loyter and linger in his busines as all good seruants doe But 〈…〉 tarie a little with 〈◊〉 said 〈…〉 goe which may discouer a 〈…〉 freâ—nds if 〈…〉 For what do many of vs when we heare the worde of God declared to vs by some plaâ—â—â— euidence so that we are mooued with it I say what do we Surely euen as these friends did ouer night go take Rebekah c. That is we consent and yeelde and we are all in a heate and haste to promise all obedience to that which wee heare and a man would thinke wee were wonne for euer But after a while what do we Truely euen as you see these friends in the morning we are well cooled or rather euill cooled our heate and haste is past and nowe the mayde must tarrie ten dayes that is nowe wee will delaye and deferre what before wee promised and purposed with all speede So the longer the worse when it should bee euer the better if wee were not euill 20 But the seruant sayth againe Hinder me not seeing the Lorde hath prospered my iourney c. Many seruants if they had beene in his place would haue taried and feasted and taken good cheere and excused the matter well enough that the maids
Iacob himself is left alone when there commeth a man and wrestleth with him The text saith a man but it was God in the forme of man Which wrestling as it was a very extraordinary thing strange why it should be to such as doo not vnderstand it so was it a notable thing and full of instruction to vs if we do vnderstand it and consider of the Lords dealings and purpose herein both with Iacob and others his faithful euermore First then this wrestling warned and forewarned as it were Iacob that many struglings remained for him yet in his life to be runne through and passed ouer which were not to discomfort him when they hapned for as here so there he should go away with victory in the end Secondly it described out the condition not onely of Iacob but of all the godly also with him namely that they are wrestlers by calling while they liue here and haue many diuers things to struggle withall and against some outward some inwarde some carnall some spiritual some of one condition some of an other which all yet through God they shal ouercome and haue a ioyful victorie in conclusion if with pattence they passe on by faith laie hold vpon him euer in whom they only can vanquish Christ Iesus Thirdly it was God not man yet man appearing God hidden to tel and teach vs y t in all our assaults trials and conflâ—cts it is God y t we haue to do withal and y t entreth y e lists to wrestle with vs to the end our strength may appear although not God but maÌ„ or some other means appear vnto our outward eies which thing is a matter of great moment to al faithful to be remembred euer for we shal therby coÌ„ceiue great comfort lesse feare knowing y t no euil can come in the end from such an aduersarie whereas the ignorance or forgetfulnes of this maketh vs runne too violently vpon the outward causes or causers and so to offend It mightly stand Iob that he saw it was God y t wrastled with him did not barely respect the second meanes Fourthly it discouered the strength whereby Iacob both had and should ouercome euer in his wrestlings euen by Gods vpholding with the one hand when he assaileth with the other and not otherwise which is an other thing also of great profit to be noted of vs that not by any power of our own we are able to stand and yet by him and through him conquerers and more then conquerers Fiftly it is said that God saw how he could not preuaile against Iacob which noteth not so much strength in Iacob as mercy in God euer kinde and full of mercy Compare it with a speech not vnlike vnto it in the 19. of Genesis where it is said I can do nothing till thou be gone c. Gods cannot is his wil not for loue that he hath vnto his children and liking to be euen ouercome by their faith Sixtly he touched the holow of Iacobs thigh and it was loosed so that Iacob haulted Whereby we may see how the godly wrestle with temptations in this life and ouercome surely sic vincunt vt vulnerentur so they ouercome that yet now and then they get rappes and wipes Dauid was a notable wrestler yet sinful flesh gaue him a foule venye or two though he rose againe like a good wrestler by true repentance and had the victorie against that fall So all the godly by one imperfection or other we see they get wipes though in the end all is well by the strength of him that gat no rappe vnto sinne Christ our dear sauiour true ouercommer Seuenthly that the Lord saith to Iacob Let me go it wonderfully commendeth Iacobs tollerance of the Lords wrestlings till himselfe gaue euer and would depart and to vs it giueth this doctrine that when â—od doth trie with vs by any temptation and crosse by any assault and spirituall exercise we shuld not be content only for a day or two or while we thinke good but euen so long indure his good pleasure till himselfe do giue ouer of himselfe not prescribed nor appointed by vs which because it is a great matter for our frailty to do therefore we may boldly pray that the Lord would in mercy consider our strength and according to his promise laie no more vppon vs then hee will make vs able to beare but giue the issue with the temptation in due time to his glory and our good Lastly that Iacob saith Hee will not let him go except he blesse him It teacheth vs to be strong in the Lord when soeuer we are tried and euen so hartie and comfortable that wee as it were compell the Lord to blesse vs ere hee go that is by his mercifull sweetnes to comfort our hearts and to make vs more and more confirmed in all vertue and obedience towardes him yelding vs our praier as farre as it may any way stand with the same with force and violence as it were offered on our partes to the Lord he highly esteemeth and richly rewardeth euermore Thus did the woman of Canaan wrestle with him and would not let him goe till hee had blessed her in her daughter Thus did Anna wrestle with him for a childe and let him not goe till shee had him and so many others faithfull men and faithfull women in their seuerall cases And thus doe you see how profitable a thing this wrestling of God with Iacob is if it be well considered Many are the conflicts of all them that will serue God with a good conscience and God knoweth what yet hangeth ouer any man or womans head that they shall tugge withall before they dye Whatsoeuer it is turne to this place and consider these thinges follow and fulfill as the Lord inableth you this course and Gods truth for your warrant you shall wrestle well and to your great comfort in the end 11 Iacobs halting some haue resembled if you list to heare it in this sort First that it should be token an halting posteritie that should come of him for many of them Others haue saide that his good legge noteth the godly who walke vprightly before the Lord and his bad legge the wicked that euer hault and are not sound Others that his good legge noteth the spirit in man which is strong and willing the bad legge the flesh which is fraile and weake c. That the Iewes eate not of that part was a ceremonie of that people who had many moe Much better should they abstaine from all halting in Gods seruice and true religion then from the part that was touched but that flesh and bloud is more busie in matter of shew and outward obseruance then in matter of weight and inward truth Thus let it suffise to haue profited by this Chapter Chap. 33. The chiefe matter of this whole Chapter is the reconciliation of the two brethren Iacob and Esau when they met
their Brother especially that they regarded him not when in anguishe and woe hee besought them of fauour and better dealinges Verily so shall it vs if we doe y e like crushing our brethren grinding their Faces whom wee can ouercome And who knoweth the end of Gods wrath to such bloudy hardnes of hart Agayne marke in these Bretheren the Nature of a guiltye conscience how it still accuseth still stirreth and startleth within a man and is alwayes gawling his mind with bitter remembrance of deede done Especially when any thinges doe chaunce or fall out crosse as here it did Then it tormenteth vs more within than the affliction wee doe suffer doth without still suggesting into our mindes that this befalleth vs for such a thing So you see were these brethren now tormented and beware wee by them Last of all that Ruben exhorted and warned them when they did offende and nowe iustifyeth his warning giuen to their Faces may it not well remember vs of the warnings giuen vnto our selues by Preachers and by Parentes by Friendes and welwillers of sundry degrees Is not Gods Finger in it that wee are thus warned And shall not they also one Daye accuse vs certainlye as here Ruben doth and witnesse vnto our Faces that they did admonishe vs and wee would not heare Surely they shall and wee cannot bee ignorant of it any way Happy is the man then that harkeneth willinglye to all good admonitions and yeeldeth to them Ioseph heareth this wofull Dialogue of his Brethren but little knewe they that either hee was Ioseph or yet vnderstoode them And hee turned sayth the Text from them that hee might weepe Shewing thereby what I wish well noted that a man possessed with Gods Spirit hath pitie and mercie euer within what Face or fashion so euer he bee forced to shewe without Hee speaketh roughly like no Brother for a time but his affection is brotherly and most tender at all tymes His wordes be rough but his meaning smooth our wordes bee smooth and softer than Oile when our mindes and meaninges are roughe and cruell O contrary course and therefore contrary end if we take not heede from Ioseph here 7 Ioseph then taking Simeon a pledge that they should returne commaundeth their sackes to be filled with wheat and euery mans money to be put againe into their sackes with vittaile giuen them for their iorney And why must the money be secretly put in their sackes and not openly giuen them to their hands The reason was here that they might suspect nothing his time being not yet to reueale himselfe But we may truly learne by it this good lesson euen to steale a benefite vpon our bretheren doing them good without any trompet blowen before vs. Time shall serue to reueile what God will haue knowen and till then it is knowen to God which is inough Wee couet too much many of vs the knowledge of men when wee doe them good if they see it not wee will tell it yea againe and againe rather than it should be secret and vnknowen But this marreth all and thus loose wee loue with men of skill and all reward with God Almightie that hateth vaineglory Wherefore he said it well that said it Si tanto studio vitia nostra abscondimus ne humanam gloriam amittamus quanto maiori cura dissimulanda virtutes coelestem gloriam amittamus If so carefully wee hide our faultes least wee should loose the praise of men how much rather should we couer and keepe secret our vertues least wee loose the praise of God For as wel is God lost with vaine publishing of our good deedes as man by reuealing of our euill deedes A treasure hidden is safer from theeues and vertue couered is safer from Satan The fruite that hangeth by the way side seldome standeth till it be ripe and vertue published before mē for vainglory sake loseth her bewtie deserued praise which kept more close she had been sure of To cōclude the hen because she cackleth looseth her egge and cackling boasters loose their praise with God and man which Ioseph did not being thus secret in his good 8 Hauing all thinges ready these brethren set forward to returne to their father and being in their first Inne one of them opening his sacke to giue his Asse prouender espied his money in his sackes mouth whereupon a great feare arose in them and they were all astonished c. Their Innes then differed much from ours yelding them no such prouisiō for their cattell as ours do but y e fain euery traueller was to cary for himself would God this benefit y e least of ten thousand y t our lād affordeth vs might stir vs vp to be thākful to God to preserue y e peace prosperity of the same to our best powers They that haue their busines in forein countries know by experience the blessing that wee haue many times vtter it in our eares if our harts had feeling of any good If the word should be vrged peraduenture our blessing would greatly be amplified for it forceth not y t they were in any Iune at all but only abode in a place for the night season there prouendred their Beastes refreshed themselues hauing prouision giuen for both How Iacob lodged you remember before what a soft pilow he had of a hard stone vnder his head Therfore looke we more at y e good of our countrey where euery village almost yeldeth cōfortable rest to a weary traueller Their astonishment and feare still still declareth y e gaule of a wounded cōscience which being in these brethren great grieuous accusing them still without any rest made them thinke y t God would haue brougth them to some trouble by this money Not to haue therefore thy conscience against thee is to haue a thousand comforts with thee Againe it sheweth how litle good a multitude doth in distresse except God giue counsell and direct to comfort For here are many yet all amazed at a matter not great had they considered Pray we therfore in all perplexities to the Lord of counsell wisedome and he wil direct vs assuredly but trust wee nothing in nūbers of men for they cannot help They feare againe wher was cause of comfort had they knowen all euen so do others to this day stil yet all is wel in the end when God openeth matters fully Euen in feares therefore comfort wee our selues hereafter trust in God hoping the best in the end their eye cast vpon God in this their perplexitie saying one to another what is this that God hath done to vs must make vs auoid all drowsie dreames of Lucke and Fortune and see the Lordes Finger euen in our aduersitie So did Iob and so haue all godly done from the beginning The Lord it is that taketh as well as that giueth and blessed must bee his name
CERTAINE PLAINE briefe and comfortable Notes vpon euerie Chapter of Genesis GATHERED AND LAID DOWNE for the good of them that are not able to vse better helpes and yet carefull to reade the worde and right heartilie desirous to taste the sweete of it By the Reuerend Father Geruase Babington Bishop of Landaph PSAL. 119.103 O how sweete is thy worde vnto my mouth sweeter then honie vnto my throte EZEK 3. verse 3. Then did I eate the rowle and fill my bowels with it and it was in my mouth as sweete as honie LONDON Printed for Thomas Charde 1592. To the godly disposed Reader I Haue often desired to haue some good occasion offered me wherby I might at the least in word sâ— God knowes in deed I am 〈…〉 to testifie my vnfeigned zeale and goodwill to the Authour of this booke for the comforts and sweet instructions I haue receiued by his most holy labors And althâ—ugh my â—udgement be but slender and therefore my sentence little worth yet vnder the Authours correction with whom I am vnacquainted and without whose knowledge I am â—â—ld thus farre to presume I dare giue this testimonie of all his workes and so of this amongst the reâ—t that he doth therein vtter as great loue to the Church of God and as feruent zeal vnto the truth as euer did any Engliâ—â— man that hath writen I humblie beseech God that his faithfull trauaileâ— may prouâ—ke others of his calling to followe his steps in the like care of gods people coÌ„mitted to their chaâ—ge One thing is necessarie al the rest are but accidents and â—â—taineâ—s the Lord make vs more carefull to the attaining thereof and increase in this Reuerend Authour zeale and heauenly strength to proceed as he hath begun to helpe forward the Lordes haruest which lieth withering vpon the ground in many places for want of workemen The Lord for his elects sake hasten the comming of his son Iesus Christ to iudgement confound all his obstinate enemies and vntill then graunt vs his peace with Christian constancie and obedience to his truth Amen Thine in the Lord Edm. 〈◊〉 student in diuinitie The Preface to the Christian Reader shewing amongst other things the most necessarie vse of such easie commentaries and the intendment of the Author ALthough gentle Reader God and man both may look for at our hands that al of vs should be able to prophecie as Moses speaketh and al of vs haue our wits so exercised in y e word that we could euen without a guide wade in the deepe places thereof nowe I sâ—y that the light of the Gospel hath bene set on a candlestick so long and not onely Moses and the Prophets but also the Apostles and Euangelists haue in euery citie almost such as preach them vpon the Sabboths and festiuall dayes yet for al that to true it is and with griefe of heart be it spoken as well as to their shame that are faultie the greatest part haue no knowledge in the scriptures to account of the vision I meane the doctrine of the olde new testament is a booke that is sealed as the Prophet speaketh The causes whereof as they are common and not vnknowne first our owne naturall corruption whereby we loue darknes more then light and ease more then paynes taking next the malice of our ancient enemie who because he could not hinder the winds from blowing the seede froÌ„ being sowne vpoÌ„ the earth which he principally aymed at therfore hee bestirreth himselfe so much the more egerly to take that which is sowne out of mens hearts and to make it vnprofitable so are the remedies as easie to be discerned I pray God they may be at length as well thought vpon attained And what be they The first and chiefest is the holy spirite of God who being giuen to a man searcheth all things euen the deepe things of God 1. Cor. 2. But vntil he be giuen there remaineth a vaile ouer the heart vntaken away in the reading of Gods booke and so that which should haue beene for our light is made vnto vs an occasion of falling What shall we say then Is the letter dark or doth it turne any out of the way No our minds are darke euen darknes it selfe Iohn 1.5 And though there appeare vnto vs a great light as there did vnto Saul at noone day yet vntill by the finger of the holy ghost as it were by the hands of Ananias the scales of naturall ignorance bee taken away froÌ„ our eies wel we may suffer our selues to be led by others but we shall not be able to see our way our selues For this cause S Paul praied for the Ephesians that the spirit of wisdome and reuelation might be giuen theÌ„ that the eies of their vnderstanding might be lightned c. And for this cause are we to pray with all maner of praier and supplication and with al earnestnes that this key of Dauid of y e true Dauid Iesus Christ might be giuen vs. For if the spirit once open no man shutteth but if he shut so long as he shutteth no man can oopen nay as Austen saith though god himself should appeare vnto vs in some likenes of man and speak vnto vs yet if he do not moue vs direct vs by his inward grace the grace of his spirit he should do vs no good at al with al his preaching Therfore I say deare brother begin here make praier for Gods enlightning spirite the first staffe of thy ladder and the first stone of thy building Pray for the same early and late and doubt not but it shalbe giueÌ„ the. For if we that be euil can giue good gifts vnto our children how much more shall our heauenly father giue the holy Ghost to them that desire him This promise is made by Christ himselfe and by no worse person and therfore as he that beleeueth it hath sealed that God is true Ioh. 3.33 so he that beleeueth it not yea or doubteth of it saying who shall ascend into heauen and fetch me the spirit the same man maketh Christ a liar and so dishonoreth the sonne and the father to This may suffice concerning the principal help for the vnderstanding of the Scriptures Now besides this there are certaine inferior helps and means which though they be not as effectual as the former for God forbid we should make any comparison betweene the power of God and the weaknes of man yet they be most necessarie and no way to be neglected Nay this is true that if we should do nothing but pray as did the Messalians of old or hold open our mouthes as it were gape after extraordinary inspirations as certaine Enthusiasts do to this day we should do no lesse then tempt God like to them that will take no paines with their ground and yet looke for a good crop and so in stead of blessing wee should reape a curse Therfore though we must begin
world made began in time since the creation of the world is an outward action of God voluntary The very same answer may be made vnto the rule wheÌ„ the cause is the effect is the cause eternal therfore the effect to wit y e world For this holdeth in natural things also that worke naturally necessarily but not in things y e worke freely willingly as God did in creating Otherwise euery house must be as ancient as the Carpenter that made it No the relatioÌ„ ther betwixt y e cause the effect beginneth in time after because he is a voluntary cause so is it with God Silly then slack are these conclusions you euidently see and far from demonstrations Thirdly they reason thus That which hath no alteration is not subiect to generation or corruption The heauen hath no alterations for thus many thousand yeares none haue beene obserued Therefore it is not subiect to generation to be made or corruption to cease to be Therefore it is eternall We aunswer that all though it might be truly sayde that many partes of the world are subiect to alteratioÌ„s as the aire the water the earth c and consequently the whole not perpetuall whose parts be alterable Yet with diuinitie we rather say that Generatio physica naturall generation and creation be two things and differ much so do Corruptio physica naturall corruption and violent destruction which a renuing shal follow Therefore although neither generation nor corruption can be without alteration yet things may be created that haue no alterations as Angels stars soules And by diuine power celestiall bodies may be destroyed or at least changed and renued according to the saying Heauen and earth shall passe and againe They all shall waxe old as doth a garment c. Behold I create a new heauen and new earth and with such like For the argument then it may be granted that albeit the world was not Genitus generated as I may say yet it was created by God of nothing and so their purpose faileth for all this cauill also Fourthly they say Time is eternall therefore motus moouing for time is the measure of moouing if motion then a thing moued to wit the world c. For answer wherevnto first the consequence may be denyed for time is not onely taken as philosophy taketh it for measure of moouing according to first and later But sometime it is put simply and absolutely for the continuance of a thing though it be not the measure of the motion of the same So may we call eternitie and that infinite continuance that I may so speake of God who hath bin from euerlasting But this is improperly for indeed the maner that hath taken place in schooles is to call time the measure of mouing Now Aristotle not able by naturall wit to see rightly what difference was betwixt time eternitie or what maner of continuance eternitie was iudged time to be eternall because he saw an eternitie of a moouer which is not so for there may be a mouer eternall to wit God albeit no motus corporis mobilis for God is not corpus mobile as the parts of the world are as philosophie meaneth Now Tempus est mensura motus corporis mobilis non dei according to Philosophy Secondly touching the antecedent that time is eternall it may truly also be denyed And for that which is vsually brought to prooue it that it began with the first moouer in some moment or poynte of time which point being a coniunction of passed and future presupposeth a point passed and so an other infinitely it may be answered that euery point of time is not a continuer ioiner of passed and future but it is also sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amending of time whether it be at the beginning or ending for as for example the point in the line is not euer a continuer of the same line ioyning that which followeth after to that which went before but also a certaine thing both beginning and ending the line So in time there is Nunc initians a beginning and an instant or a present that beginneth with the thing as when the world tooke his beginning then began also such an instant or present there is also Nunc continuans a continuing pointe which is properly called time because Tempus est fluxio à priori ad posterius a going from the first to the later and at last there shall be Nunc terminans an ending point to wit the end of the world now thus created moouing and bâ—ing Nothing therefore helpeth this argument to prooue an eternitie of the world more then the rest did Many mo might be alleadged to this purpose but no better then these and I iudge neither these nor them very pleasant to such as I specially labour to profit because they conceiue not such consequences Wherefore I cut them off and this onely I commend vnto you to be thought of It is impossible euen by the Philosophers owne rules that there should be mo infinites then one Now God is one infinite therefore nothing els in heauen or earth beside But whatsoeuer is else it had a beginning and many things shall haue an ending also The rest by his power shall haue an eternitie giuen them to continue not of themselues 4 How did God create all things Not by or with any labour but by his word for He spake the word saith the Psalme and they were made he commanded and they were created Liberrime sine vlla coactione noÌ„ necessitate absoluta sed necessitate coÌ„sequentiae nempe suae voluÌ„tatis Freely without any coÌ„straint not by an absolute necessitie but by a necessitie of consequence to wit of his owne good wil. Solo nutu sine vlla mutatione aut fatigatione Onely with his beck without any change or wearines in hâ—mselfe which is the highest and excellentest kinde of working 5 Whereof Not of his essence neither of any former matter coeternall with himselfe but of nothing for if by him all things were made surely beside him nothing is excepted from making no not that first matter wherevpon all things were made But you will say man was made of the dust of the earth fishes and fowles of the water woman of man and then how were all things made of nothing Damascene answereth Deus fecit omnia ex nihilo alia quidem immediate alia mediate God made all things of nothing but some immediatly others mediatly His meaning is that God made first of nothing a matter a first matter whereof he made all other things Now that first matter is made of nothing immediatly but the rest that were formed of that matter were formed of nothing mediatly because they were made of that which was made of nothing and so secondarily or mediatly as I say then of nothing But then you will say againe Ex nihilo nihil fit Of nothing nothing is made And I answere you that so it is
them which way hee wyll Secondly see how iust it is that they two which had ioyned in lyking one of an others counsell and deede further then God alowed should now as farre iarre and that for euer Surely such ende will vngodly friendship haue And euen dayly wee see that of all others they become most hated who haue been accompted of â—efore but in bad counsells conspireâ—s against God so able is God to set at variance amongst themselues and to continue their iarre to his good pleasure 3 Hee could haue destroyed the Serpent quite from off the earth but hee would not and happely because by his remayning there might bee continued in vs a liuely remembrance of our most lothsome fall and sinne so often as wee light of any of them The fourth part of the Chapter Verse 15. HE shall breake thy head and thou shalt bruse his heele Hee that is Christ not shee that is Mary This was a promise of a restitution vnto them and to their seede after them so many as beleeued in Christ and by Christ who should be borne of the woman to recouer their fall Yea to breake the Serpents head that is the olde Serpents head the Deuils power strength and might against man by sinne to quash it and quell it that it should not hurt to eternal death so many I say as beleue Nibble Satan shall at our heeles but not bite vs to death if wee holde here yea al his power against a chosen one shalbe but a nibbling a very nibbling rather to shew his malice then to hurt the heart that thus is settled and what a comfort is this He had a power by sinne to quell vs and vtterly to destroy vs but now by Christ it is become but a poore nibbling God make vs thankefull 2 This being sayd the Lord goeth on with his punishment agayne and now dealeth to the woman also as she had iustly deserued She was next to the Serpent in offending and shee is next to him punished of the Lord. This dolor and sorrow this anguish and payne that is heere inflicted and inseperably ioyned to the womans trauell should make both her husband and children loue her not adding by vnkindnesse griefe vnto griefe Despise not thy Mother sayde oâ—ld Tobias to his Sonne when I am dead but Honor her all the dayes of thy lyfe and doo that whiche shall please her and anger her not Remember how many daungers shee sustayned when thou wast in her wombe and how canst thou recompence her for that she hath done 3 The subiection of the woman to the man and his rule ouer her was a iust check of that bould taking vpon her both to talke so much with the Serpent and also to doo as hee had her without any priuitie and knowledge of her husband And it is as much as if God should haue sayde to her Because thou toâ—kest so much vpon thee without aduise of thy husband heereafter thy desire shall be subiect vnto him and he shall rule ouer thee Yet this authoritie of the man may not imbolden him any way to wrong his wife but teacheth him rather what manner of mâ— he ought to bee namely such an one as for grauitie wisedome aduise and all good gouernment is able to direct her in all things to a good course And her subiection should admonish her of her weakenesse and neede of direction and so abate all pride and conceipt of her selfe and worke true honor in her heart towards him whome God hath made stronger then her selfe and giuen gifts to direct her by This I say this authoritie in the man and subiection in the woman should effect But alas many men are rather to be ruled then to rule and many women fitter to rule then to be ruled of such vnruly husbands On the other side many men for abilitie most fit and able to rule yet for pride in the heart where subiection should be shall haue no leaue to rule So fit we sometimes to the order appoynted of almightie God Amendment is good on both sides for feare of his rod whose order we breake 4 In the third place Adam hath his punishment appoynted but with mencion of his fault before to weet Because thou didst obey the voyce of thy wife and eat Thereby geuing a note to Magistrates and Rulers that inflict punishments to doo the lyke namely to be able euer to lay downe a iust cause of theyr sentence If Herod should haue done thus when he killed Iohn he would haue seene his owne cruell iniustice and many in these dayes would be to seeke of true causes if they would keepe this order 5 Adam was drawen to it by his wife and she by the Serpent yet neither of them excused by that well and well agayne admonishing vs that no yeelding to a friend in an euill matter shall euer be defended by such excuse The case you see heere is in the Church this day Satan stirreth vp his false charmers in holes and corners against the Lorde and his anoynted They are as this Serpent Many in simplicitie are abused by them thinking all shall be well they shall knowe good and euill c. these be as Eue. And many yeeld vnto these for fauour and frendship kinred and liking c. and theis are as Adam But as Adam was excused because his friend perswaded him so shall they bee and no otherwise and would God wee might thinke of it at large and with a full meditation 6 The cursse of the earth is a perpetuall Preacher vnto vs how we offended that we might be humble and the benefits that we receiue neuerthelesse by labour from it declare Gods mercy that we might be thankefull The labour that is inioyned teacheth how hatefull to God all idlenesse is and the course beeing so that with the sweate of mine owne brow I should eate my bread a vocation is inferred for euery man to walke in and liuing at other mens tables and other mens trenchers eating the sweat of theyr browes and not mine owne is condemned 7 God made Adam and his Wife coates of Skinnes The beginning of apparrell is heere to bee noted that it was when wee had sinned and so is vnto vs at this daye no otherwise then if an offender should weare an halter all his life in remembrance of his faull What should more coole this vayne delight of apparell in vs then this should the theefe that had purchased an haulter by his faull yet had life granted him with a law to weare that halter during life wax proud of his halter and dye it red or greene or in some braue colour that he might ruffle it out with his haulter Surelye so it is with apparell it is our halter and badge of our desert to dye and wee should not bee so proude with an halter as wee are Whether it be silke or veluet
Anger that cannot speake is most wicked but anger that can speake and faire speake and meane so ill is wickednesse it selfe It is a Cains curtesie to speake faire and meane ill to walke with me as a brother and to cut my throate as an enemy and euen that should make vs hate it See also heere and obserue it well how old a practise of Satan it is to set brethren at variance for religion Cain hateth Habell because God made it knowne that his religion and worshipping of God was better then his Old satan hath not cast his cote yet but soweth dislike still for the same cause Gods word giueth testimony to one brothers truth and disliketh vtterly the other brothers falsehood This maketh the worse to gnash at the better where he should reioyce for him and pertake in his good by yeelding to it 12 God regarded this iarre in Caine and expostulateth with him what ayled him Dooth not God abide it and will Caine do it haue we any Cains now that hate theyr brethren and heare this are they not afraid of Gods eye are they not ashamed to be like Cain doe they thinke to iumpe with him in crime and not to iumpe with him in iudgement It cannot be 13 But will Cain confesse to God what is the matter no I warrant you neither his hatred before nor his murther after but concealeth all as much as he could though in deed from God nothing can be hid So old againe is this corruption of hiding and couering cloaking and shadowing of our sinnes When wee do it we resemble Caine and what fowler patterne to be paynted by 14 Thy brothers bloud cryeth to me saith God out of the earth And doe we hope secresie for want of witnesses Alas we are deceyued The wickednesse it selfe will torment vs as if a thousand knew it The conscience cannot be bribed to hould his peace it will giue euidence do what we can And the very deede we haue doone will giue God no rest but crie against vs till it bee reuenged and we punished If you knew your secret sinnes should be cryed at the market crosse assoone as you haue doone them you would be afraide to sinne and take no comfort in the wante of witnesses nor hope of rest by the secresie Nowe you heare with your eares and see with your eyes that bee it neuer so secret and without the knowledge of man it crieth in heauen and maketh all heauen ring of it as Abels bloud did and shall it not feare you Care not then for secresie if it be euill for if God see it and heare it he is priuie that can do more to you then any man euen Kill the soule as well as the bodye and caste them bothe into Hell fire 15 The iustice of God vpon Cains murder truly showeth vs how all sinne shall speede For hee hateth not murther alone but all sinne Read the words well and marke the wrath sharpe is his hand vpon this offender and yet most iust 16 In Cains building a Citie and calling it after his sons name we see the care of the wicked euer More to desire to magnifie themselues then to glorifie God more to seeke after a name in earth then a life in heauen more to establish their seede with townes and towers then with Gods fauour But such course is crooked and like Cains heere If we dâ—sire a name the loue of Gâ—d and his word the loue of Christ and his trueth is the waye You remember a sely Woman that in a true affection to her Lorde and maister powred vpon him a box of oyntment and what got she Verely saith Christ wheresoeuer this Gospell shall be preached throughout the world this shalbe told of the Woman for a remembrance of her Heere was a name well gotten and firmely continued to the very world ends The memorie of the righteous shall remaine for euer and the name of the wicked do what they ean in Gods good time shall rot and take an ending For which cause Moses if you marke it â—â—keth no mention of the time that either Cain or any of his Sonnes liued as he dooth of the godly Filthy Polygamie you see in this place began with wicked Lamech that is to haue mo wiues then one at one time so old is this euill that from the beginning was not so that mention that is made of the children here of the wicked telleth vs how they flourish for a time with all worldly thingâ— whome yet God hateth The last words show you what eclipses true religion suffceth often in this world and let vs marke it Chap. 5. This whole Chapter handleth the Genealogie of the Fathers before the Flud and hath also particulars diuerse worthy marking 1AGaine it is sayde God created Adam after his likenesse which what it was you hearde in the first Chapter referring you to the Apostle who expoundeth it by righteousnesse and true holinesse meaning by those two wordes all goodnesse as wisedome truth innocencie power and such like incident to mans nature vnspotted by sinne 2 He called them both Adam saith the Texte both the man and the Woman by that one name noting vnto vs that inseperable holy and misticall vnion that is made by marriage of two persons to become but one fleshe the like in some sorte remaineth still in vse amongst vs in that the wife is called by her husbands name her owne name ceasing and being vsed no more as if it should be sayd nowe that you are maried though before you were two yee are become one and therefore fitte that one name should seâ—ue you both to note so much bothe to your selues and others The man is the worthier person and therefore by his name shall you both bee called and the womans name shall cease to be as it was since now shee is changed and become one fleshe with him whose name she inioyeth 3 Adam is sayde to haue begot a sonne after his likenesse which is to bee vnderstood thus a man as hee was and corrupt as he was Like him in sex and nature and like him in corruption impure of impure 4 From the 4. verse to the 22 two things cheefely are noted The long life of these Fathers and their assured death many yeares they continued yea many hundreds but at last they dyed Death long ere it came but at last it came And touching their long life some questions are mooued First why it was so long Secondly whence or howe it came to bee so of the first two causes are aledged one for the propagation of mankinde so much the faster and more speedely the other for continuance of remembrance of matters and deducing of them to posteritie the better To the second answer is made that as al mens liues at this day are from God and of God as the fountaine so was also that long life of
the same Again to consent to that which is wickedly deuised of others and to make a particular concept a general iudgement action and worke at last Great cause therfore that mens lewd deuises should be restrained from being published since both the deuisers wishe and mans great corruption is so prone to yeeld a wicked consent and folowing of the same Caiphas counsell when it once sounded of Christs death was quickly harkened vnto and from that daye forward consultation had together howe they might accomplishe the same Whosoeuer broched it first that the people should aske Barabbas and refuse Iesus it was soone receiued liked folowed of such ignorant spirits and giddy heads That a sort should combine together and kill the Apostle had a beginner and how quickly pleased the plot such other bloudye mindes and spitefull hearts How soone imbraced Lots yoonger daughter the counsell of the elder to do so vile a thing That vnbrotherly conspiracie against Ioseph was soone yeelded vnto when once it was vttered Lye vpon thy bed said Ionadab and faine thy selfe sicke when thy father commeth to see thee pray him that thy sister Thamar may come make thee some meate c. You know the counsel you know the consent to the same also how ready it was how wel liked Ahitophels deuise that Absolon should enter into his fathers concubines left to keepe the house though it were horrible yet how it pleased was imbraced cannot be forgotten A sort of green heads Oratores noui stulti adolescâ—tuli new orators fooles yoong counsellers laid a plot for Rehoboam Salomons sonne to folow he liked it he folowed it and cast away the counsell of the aged experienced learned and faithful counsellers to his father but it cost him the setting on hee bought it deere and had I wist came as euer it dooth when it was too late Thus might we runne on a large and long course if I woulde But it shall not neede one example moe shall suffice and then an end of this note Doe you remember the murmuring against Moses and Aaron in the booke of Numbers how began it had it not a Captaine then a second then a third then a number once broched that Moses and Aron tooke too much vpon them that others were equall with them and therfore should be in like authority that the people wronged and so foorth soone was it liked soone was it catched soone was it prosecuted of proud mindes that would be aloft and knew not to obey But what was Moses Aron that they should be thus vsed of their brethren Surely the Lords faithfull ministers his chosen serauants they were whose cause when he had thus exercised them with a trial he tooke into his own hands his ielousie on their behalfe began to burne and till hee had shewed a iudgement that should make all eares to tingle that heare of it all hearts not forsaken of God to feare how they doe the like hee neuer left them Conclude we then vpon all those that sinne some be wicked to broache a wickednesse and thousands weake to folowe the same when once they heare it yea though it be to builde a Tower against God it neuer was nor euer shall be either godly pollicie or christian dutye to suffer mens braines to broche what they list and others to folow vnquiet deuises hatefull to God and hurtfull to his Church in a high degree 6 It followeth in the text That we may get a name see the madnes of the world euer to neglect heauen and seeke a name in earth where nothing is firme nothing continueth but fadeth away and perisheth as a thought This madnesse the Prophet Dauid mentioneth in his 49. Psalme and laugheth at it saying They thinke their house and their habitations shall continue for eâ—eâ— euen from generation to generation and call the lands by their owne names This their way vttereth their foolishnes yet their posteritie delight in their talke c. That saying of Iuuenal is known Mors sola fatetur quantula sunt â—ominum corpuscula onely death acknowledgeth of what power mens bodyes bee such are our minds so greedye of a name and so blinde in the true course to attaine the same whereof wee had speeche before Thys sinne of ambition and vayne glorye pricked the heartes of our first parents to the very death It is not rooted out of their posteritie nor euer will But yet lesse and more it pricketh although all bee not euill in this respect alike Would God this vngodly and vntowardlye regarding and desiring of a name had not beene before and were to this day a cause to make many reiect the truth of God which they should imbrace For times past what said our Sauiour in the 5 of Iohn Howe can you beleeue which receiue glorie one of an other and do not seeke that glorie that is onely of God For times present I content my selfe with that confession openly at Paules crosse that amongst some other causes which kept one in such disobedience to God and hir Maiestie this was one chiefe one the tickling of vaine glory Which cause said he I am sure dooth detayne most of the contrary side meaning Papists in their peruerse obstinacie howsoeuer they bragge that they seeke nothing by theyr dealings but the glory of God c What I could saye I doe not let them that take bad courses examine their owne hearts why they do it and remember how deepe hee that made the heart seeth into it Yea let others also looke that be no Papists if this hidden conceipt to get a name doe not make them tread awrie and if secret thoughts giue secret sentence on my side against themselues because conscience will speake true though not euer alowde that others may heare remember his saying that sayd it well Melius est de media via recurrere quam semper currere male Better it is to returne backe when we haue gone halfe waye then still to go on and that ill 7 They will build they say to saue them that they be not dispersed But behould the issew this very thing is the cause of their dispersion both farre and wide a sunder So crosse shall God turne the counsels of flesh against his glory liking and will For euen that which the wicked feareth shall come vpon him saith the spirite of God As in example one for many beside this place Christ may not be suffred to liue and goe on least the Romains came vpon them and tooke awaye both their place and the nation But euen this conspiracie put in practise brought that which they feared vpon them most trulye iustly and heauely to thâ—ir vtter ouerthrâ—w and subuersion by Titus and Vespasian There is no strength there is no counsell wisdome or pollicy against the Lord. If fleâ—h deuise wayes to establish it selfe without his feare the folly of flesh shall soone appeare
then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and iâ— once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this â—eâ—t but is honored with a most notable remembrance also â—y y e Apostle in his Epistle to the Hebrues for by â—aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritanâ—e and he went out not knowing whether he went c. A great obedieÌ„ce to leaue house home countrey friends where he was â—ought vy such an obedience as thousands of vs cannot brooke â—n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to
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
all flesh and so foorth therefore not to be feared It includeth felicitiâ— it excludeth miserie finisheth the toyles of age preuenteth the perils of youth Multis remedium nonnullis votum omnibus finis To many a remedye to some a wished thing to all an ende It deserueth better of none then of them to whome it commeth before calling Heathens haue beene strong and shall we be weake The Swans doe sing and shall wee weepe to thinke of death Mâ—râ— nomen tantum fidelibus saith the Father Death to the godlye is onely a name and no worse is in it Surely to dye no man feâ—â—eth but hee that dispayreth of life after death yet hasten not the time by thy desire for that is a faulte as farre the other waye It is the parte of an vnthankefull man eyther to wyll a good longer or to bee wearye of it sooner then the giuer and lender of the same dooth limit and is contented No man may breake the prison and let the soule out but he that inclosed it in the same Let all these comfort vs and let all these staye vs. Feare not when it commeth sente of God and procure it not till it come for anye dislike and discontent of a weake minde In a good age dooth the Lorde adde and who maketh ould but euen himselfe The hoarâ—e heyres are his gratious gift and the timely death is also his to escape the woes to come 14 For the wickednesse of the Amorites is not yet full saith the 16 verse Then God spareth many times till iniquitie be ripe and at an height Most true it is and let vs marke it It may well daunte those curssed spirites and stoppe the streame of those wicked hearts that flatter themselues because God yet suffreth What say they needes all this threatning of the preachers against mens dooings iwis God is not so hastie as they make him nor yet so readye to smite as they reporte him For my selfe haue hither to found him fauourable albeit I trode awry c. But take heede saith the Wiseman and say not I haue sinned and what euill hath come vnto me For the almightie is a patient rewarder but hee will not leaue thee vnpunished Because thy sinne is forgiuen be not without feare to heape sin vppon sinne And say not the mercy of God is great he will forgiue my manifolde sinnes for mercye and wrath come from him and his indignation commeth foorth vpon sinners Make no tarrying to turne vnto the Lorde and put not of from day to day for suddenly shall the wrath of the Lord breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance In this place wee see that God often spareth the wicked the wicked nation and wicked person man or woman not because hee will not smite but because they may haue a mightie payment and fâ—arâ—full vengeance together when their sinne is ful that at once he may destroy them for euer in his great iustice Knowe you then your selfe to treade awrye and doth God still suffer Stande in awe and goe not on Make not your sinne full by continuing of it For if you do your death is determined Many things moe yet hath this chapter but let these suffice now Chap. 16. The principall heads of this Chapter are these The double mariage of Abraham to the 4 verse The dispising of Sarah by Hagar to the 7. verse Her flight and returne to the end COncerning the first the occasion of it is noted when it is sayd Sarah was barren and bare no children to Abraham Her barrennesse sheweth the power of God in after giuing her a Childe and is noted to that end 2 In that shee layeth the fault vppon hir selfe and not vppon her husband saying The Lord had restrained her c. It sheweth hir spirit modest and godlye and telleth vs the better to discerne them that had rather blame any themselues and that in a thousand things then themselues in one Such Spirites bee proud and arrogant swelling with vaine concepts of themselues and poysoned with spite against others And if they be women they are no Sarahs we well know by this good marke of a good Sarah in this place 3 The Lord restraineth honest Women from child bearing and none but he but filths restraine themselues least their secret whordomes should appeare 4 If Sarah thought shee was finally restrained because of age it was a want in a good woman and a little spotte in a fayre face For God is not to be tyed to time to age and yeares But is as able when yeares be many as when they be fewer Yea age and youth to him are one if his pleasure be to haue it so 5 Hâ—r giuing her Maide to her husband noteth the corruption of that time from the beginning it was not so for male and female God created them first one for one and not mo for either at once 6 Abraham obeyed his wife and tooke her maide saith the texte and this also was a blemish though then indured as wee knowe He should haue sayd no I will not doe it we will trâ—st to Gods promise who is able to giue vs children though we bee ould when it pleaseth hâ—m and wee will tarrye his time But whome hath not a woman deceyued if she were hearkened vnto at all times 7 When Agar saw she had conceiued her Mistresse was despised in her eyes and so truly verified we see the prouerbe Asperius nihil est humili cum surgit in altum Pungitur in celsa simia sede sedens Nothing more proude than a beggar set on horsebacke and a verye Ape if you place him vp aloft begins to bridle the matter and take vpon him maruelously Secondly it teacheth that aduersitie is better borne then prosperitie of manye one Thirdlye it sheweth the end of euill counsell Sarah is beaten with her owne rodde 8 But dooth shee so applye it no but in a rage she flyeth vppon Abraham and chideth him because her maide abused her An angrye minde will lay the fault where it is not and especially an angrie woman 9 Abraham answereth his angrie Wife with meekenesse a vertue in him and best for her to appease hir wrath for fire neuer quencheth fire as we all know But a soft answer breaketh anger saith the Wiseman 10 Sarah handled her roughly after Abraham had answered and behoulde by it the certaintie of Womens affections Before she promoted her and now she plagueth her before she desired fruite of hir and now when she seeth the hope of it it will not serue To bee woone with the Egge and lost with the shell is a great inconstancie Sarahs cause was better but yet her hardnesse more then happilye answered the cause as it was 11 Agar runneth away when she should haue amended her fault and submitted her selfe to her mistrâ—sse so take wee the course in the crookednesse of our nature
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
of dust and ashes so often applyed to himselfe we see all of vs both the humble conceit that this great Patriarch had of himselfe as also the reuerent humilitie he spake to his God withall Two speciall things for our vse in these dayes wherein we are puffed vp and swell with filthye pride and forgetfulnesse of our selues as though wee were made of some farre more precious matter then dust and ashes and wherein we speake to our God as vnreuerently and rashlye as euer did anye prophane minde for many of vs without any such spirite of lowlinesse and dread as heere was in Abraham not considering what we are and what God is how vnworthy we are to speake or breath before him But we swap vs downe in our places most vnreuerently and then we stare and looke and gape and yawne and huddle and tumble vp some vnliked prayers of the Lorde not onely without any profit to vs but to our great harme for so vndutifully vsing the name of God Well thinke heereafter of this example of Abraham better and amend both these faults 15 It is worthy marking againe how Abraham iterateth his requests one after an other from fiftie to ten and yet the Lorde is not angrie but heareth him patiently and kindely maketh answer to euery one he will not do it for so many sake And is he changed from this kindnesse now if I do the like vpon occasion No no our God is one for euer not subiect to change and therefore bouldly and comfortably doe as your neede constrayneth hee will abide you and answer you as shalbe fit Lastlye marke it and forget it neuer Abraham maketh an end of intreating before God of hearing him O sweete O deere and gracious God what ioye is this can my soule wishe a greater mercy then that I maye speake on and he will heare yea that I shall giue ouer first and not hee when once I sue vnto his Maiestie Lord make vs profitable vsers of this mercie Chap. 19. The cheefeheads be three The care of God for the safetie of his faithfull to the 24 verse A fearefull example of his wrath against sinne to the 29. The faull and fault of Lot from thence to the end PArticular things in this Chapter obserue wee may many as in the former 1 He calleth them Angels who before were called men and therein we may note the manner of the scriptures and word of God how it vseth by one place to lighten and expounde an other expressing more plainely to auoide doubt what before was more obscure might cause doubt Againe in so expressely saying they were Angels that foolish conceipt is ouerthrowne that they were these three the three persons in Trinitie as also that most wicked blasphemy of some heathnish spirits that Sodome was destroyed by Necromancie to wit by fire procured by that art when the Lord as he vseth executed his wrath by his Angels 2 When it is sayd in the 4 verse from the yong to the ould euen all the people from all quarters You see the state of that citie how generall the euill was and howe fearefully it had spred it selfe through all the vaines members of that place that there was none good but the spirit of God saith all all A lamentable estate of any place whatsoeur when iniquitie shall ouerflowe all and would God we drew not toward such fearefull measure now vnder the Gospell when it may bee obserued to a maygame a Beare bayting a prophane stage playe vpon the Lordes daye and many such things how wee compasse the place round about as heere is sayd these Sodomites did from the yonge to the ould euen all the people from all quarters Verely the words of the Holyghost to iumpe vppon vs and may very truly be sayd of vs and the Lord preuent by mercy and fauour in chaunging vs from such lewde likings that such iudgement and wrath doe not iumpe also vpon vs as it did vpon these men Marke againe you may when he sayth all were such the nature of sinne how it spreadeth and infecteth first one and then an other till it haue gone ouer all It is the deuils leauen which stayeth not till it haue leauened the whole lumpe and therefore happie is the place where it beginneth not for it spreadeth quickely and largelye and dangerouslie 3 Their shamelesse speeche to haue the men brought out that they might knowe them very notablye discouereth vnto vs the impudencie that sinne affecteth in time when it once getteth rule Surely it taketh all modestie and shame and honestye awaye and prooueth the saying to be most true Consuetudo peccandi tollit sensum peccati The custome of sinne taketh awaye all sense and feeling of sinne At the beginning men shame to haue it knowne what they doo though they feare not to doo it and they will vse all cloakes and couers that possibly they can to hide their wickednesse But at last they growe bould and impudent as these men did euen to say what care we And why Certainelie because this is the course of sinne in Gods iudgement that it shall benum and harden the heart wherein it is suffered and so feare vp the conscience and conceipt in time that there shall bee no shame left but such a thicke visard pulled ouer the face that it can blush at nothing eyther to saye it or doe it Behould these brasen browed wretches heere who after long vse of sinne no doubt at first more secret are now come to require these men openly and to tell the cause that they mighe know them without all shame or sparke of shame in and at so horrible abhomination Maruell not then any more that the adulterer blusheth not the drunkard shameth not nor the blaspheming swearer hideth not his face You see the reason custome to doo euill in that kinde hath vtterly bereaued him of feeling and shame as it did these Sodomites A heauy and fearefull case for Gods plague is euen at the doore of such people as you see it was heere for these Sodomites Shall Abimelech be cheerefull that his hand is cleane and assure his heart that God both sâ—â—th it and regardeth it and shall not we that know more delight in innocency and be bould in the comfort of a cleere conscience â—â—â—ecially when our iust God must be iudge If Abimelech an heathen beleeued God would not smite a faultlesse man will our deere Father smite his chosen children when they be guiltlesse O euer then let it be our ioy to haue cleane bosoms and our comfort strong vpon that agayne God will regard it 4 Euen a thousand tymes consider the manner of hys answere heere how he doth not pleade any preheminence of a King or any authoritie to deale with such as were in his countrey as hee listed but onely pleadeth innocency and a true meaning And shall Pagans goe before vs in vnderstanding Shall wee whiche knowe so much bee of opinion
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
that hee was assured his posteritie was chosen of the Lorde and euen for the kingdome that after folowed that it should be in his stock and line and belong to them Therefore sayth the Apostle that Isaac blessed Iacob by faith and Esau concerning things to come as did also Iacob in the ende of this booke when he was a dying This honor then that heere hee speaketh of shot at that which was fulfilled afterward in Dauid and Salomon but chiefely in Christ vnto whome all people are seruants and all Nations bow euen the knees of all things in heauen and earth and vnder the earth and to whome God hath giuen the heathen for an inheritance and the ends of the earth for a possession as sayth the Prophet Yet true also euen of the godly is this which is said he that curseth thee shall be cursed and blessed be hee that blesseth thee for euen in his holy tabernacle shall a place be giuen to them that make much of such as feare the Lord. And whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the bottome of the sea But chiefely I say it is true in Christ who descended of Isaac that heere speaketh thus which Christ whosoeuer curseth by abusing his person or contemning his truth c. that man shall be cursed and whosoeuer blesseth him by imbracing him and beleeuing on him c. that man shall be blessed 17 Iacob was scarce gone out when Esau came Marke I pray you the powrefull prouidence of almightie God how it ruleth and gouerneth times and seasons dayes and houres and moments of time to the safetie and benefite of his chosen For doth Esau come before Iacob is gone No first Iacob is out of his walke and then he commeth Yet see agayne the narrow escape and let vs learne by it not euer to looke for easy and great passage from perill but be content if hardly and narrowly God deliuer vs scarse he was gone yet gone 18 After long debating of the wrong at last Esau breaketh into teares but preuayled not Let it make vs wary and wise least prophaning the dignitie of our holy calling to Christ and vilely esteeming spirituall graces selling them as this man did for some base price and preferring profit or pleasure before them we at last bewayle the same as now he doth but all too late Let the Apostles exhortation sound euer in our eares Let there bee no fornicator or prophane person as Esau was which for one portion of meate sould his birthright For ye know how that afterward also whē he would haue inherited the blessing he was refused finding no place to repentāce though he sought it with teares Surely such men womē as hauing bin once zealous great louers of the word of preachers professors of the same with very forward affection in all good causes and after to please some mens humors to purchase to themselues this or that profit or that they may inioy some sinfull pleasure either forgoe all agayne quite or in great measure Let them take heed they be not either in or very neere the prophannes of this Esau For what do they else then contemne spirituall things to obtayne earthly sell their birthright that is their title to Gods kingdome had by walking in his feare for such sinfull reward as they gayne by their change God awake all cooled harts and giue them heate agayne that so are slipped and thinke not of it Remember Esau and beware Esau 19 This blessing which Esau wringeth from his father includeth temporall things which are common to the wicked with the godly And that breaking of the yoke from his neck your margin sheweth you when it was fulfilled That which I note in it is a certayne vicissitudo rerum an interchange of things For hardly hath bin scene or rather neuer that any man any stocke or any countrey should be euer aloft or euer below and vnder But the Lord changeth giuing the yoke and breaking it away agayne according to his good pleasure 20 Agayne heere in Esau wee may note some properties of a bad man voyde and destitute of any true grace and learne by them both to examine our selues and to auoyde them if wee finde them First hee hated his brother for this thing and hee that hateth his brother is a mansleyer sayth the Scripture Secondly hee thinketh in his minde a secret venome of a poysoned heart his tong hee stayes sed loquitur in corde hee sayth within him some euill Like as the Prophet sayth they imagine mischife in their hearts meaning the wicked Lastly hee appoynteth a time when hys Father shall bee dead beeing content to make fayre weather and to carry murder and suche murder as of hys owne brother tyll that daye Thys is an hypocrites fashion euer to forbeare euill for feare of men 21 But his mother heard of it He happely afterwardes bolting out some suspicion This is the Lord still and still and euermore in the behalfe of hys nothing so secret to their harme which some way or other commeth not out Thus hath thy power O Lord appeared mightely and by name in this Kingdome and the protection of thy faithfull seruant our deere and gracious Souerayne Queene Elizabeth O Lorde how hast thou opened the darknesse of sinne conceyued agaynst her royall person agaynst thys lande and the life of all that feare thy name For wee were sould wee were sould O Lord by many bloudy mindes shee thy sacred seruant first as our head and stay vnder thy Maiestie and then wee her poore people liuing and breathing vnder her shadowe not to be for seruants and handmaydes as complayned that Queene Esther to Assuerus for then they had not bin so cruell but to be destroyed after many miserable monstrous torments with bloudy sword of murdering mindes that should haue licked vs vp drunke our bloud til they had vomited againe for fulnes with the same And from all this thine owne selfe hath saued vs and set vs free giuing them their portions eyther by Sea or land by one meanes or other as they did deserue Out thou broughtest Esau his conspiracies at all times to this day and saued thy true Iacob whome thou hast blessed amongst vs and ouer vs to our vnspeakable comfort ten thousand wayes Some or other heard of it as Rebecca did heere and were instruments of wisedome counsell and seruice to preuent it 〈…〉 Lord wee thanke thee with the very soules of our foules wee thanke thee crauing mercy that wee cannot do it as we should O Lord continue thy mercy for thy mercy sake and let the soule of our Souerayne be still deere vnto thee write her deere Father in the palmes of thy hands and regard her euer as the apple of thine eye Continue
commeth to the father but by me c. 10 And behould the Lord stood aboue it and sayd The Lord doth speake vnto him with a most sweet promise comfoâ—t the hart of Iacob now thus cast off as it were to goe seeke abrode to get a liuing By which wee may first note the neede of comfort in respect of weakenesse that the best men haue sometime for God did not thus cheere vp Iacob for no cause Secondly wee may note to our owne comfort the readynesse of God to offer before men aske or see the depth of the griefe they would otherwise fall into And thirdly that though Angells ascende vp and downe yet it is God that keepeth and comforteth and no creature doth but what hee is the author of A good place to lighten our vnderstanding concerning their blindnesse that make Angells their Gods to pray vnto and to expect helpe from No sayth this place it is I it is I that am with thee and will keepe thee whithersoeuer thou goest and will bring thee agayne into this land for I will not forsake thee vntill I haue performed that that I haue promised thee I I say I it is and not these Angells that yet ascend and descend by mee to doo what seruice I apoynt but they are not of themselues to doo any thing onely they obey my voyce and are ministring Spirits to do what they are commanded I am the fountayne and author of all Leaue wee then this folly nay great and grieuous impietie to our aduersaries that will not be perswaded by any thing and cleaue wee to God as the onely giuer of all good knowing that Angells shall so farre minister vnto vs as he apoynteth and no otherwise for he is the Lord and they are but seruants 11 But it is a maruelous sweete speech that I haue named and heere you see in the 15. verse and such as might comfort Iacob in deed with a very full comfort If the Lord would say so to me I would feare nothing may some man thinke c. In deed and would it so cheere you if God should say asmuch to you Looke then what the Prophet Hose sayth when hee speaketh of this thing and hereafter performe your promise neuer feare but trust in God for euen thus sayth the Prophet hee spake vnto vs vs I say all and not only to him 12 And I will not forsake thee till c. O Lord thus art thou in this and thus art thou in all things that thou speakest Not for a time indureth thy fauour but whome thou louest to the ende thou louest them and neuer wilt thou leaue that man or woman that trusteth in thee 13 Till I haue performed what I haue promised sayth the Lord. And did he then forsake Iacob no it is asmuch this word till as neuer I will not forsake thee till that is neuer will I forsake thee Often also is the word taken elsewhere for a perpetuitie and doth not limit a time as in the Gospell I will bee with you till the ende of the world that is euer and not then to giue ouer when the world endeth so Psalme 72.2 and in other places Weake therefore is their coniecture that thinke Ioseph knew his wife after Christ was borne because it is sayd he knewe her not till she had brought foorth her first begotten sonne For the word till there may signifie a perpetuitie aswell as in these places that I haue named and in others and the meaning be he knewe her not till then that is he neuer knew her I will not sayth God heere forsake thee till I haue performed that is as I sayd I will neuer do it 14 When Iacob sayth Surely the Lord is in this place He meaneth not to include his infinite maiestie in a finite place for God is euery where and may not locally bee included any where But Iacob meant of the signe of his presence which hee gaue there which is vsually sayd in the scripture to be his beeing heere or there Reade the last of Esay in stead of many mo And I was not aware sayth Iacob Whereby wee may gather thys comfort that if the Lord be so neere his faithfull when they are not aware that is before they seeke and looke intentiuely for him how shall hee absent himselfe when they doo looke for him yea shrike with their feruent prayers grones and cryes in his Maiesties cares that he would come vnto them and comfort them O he can neuer doo it and therefore doubt not of him but vrge him with this example if you list to Iacob and be full of faith 15 Then Iacob arose tooke the stone that was vnder his head and pitched it as a piller and powred oyle vpon it This stone by some is noted as a figure of Christ for it was one of the stores of the place preferred by Iacob to this vse so Christ a man of the nature of men but chosen amongst them to an higher vse and dignitie then any else This stone was placed in Bethel that is in the house of God and the Prophet sayth of Christ Ponam lapidem in Sion I will put a stone in Sion c. Thirdly this stone had oyle powred vpon it and Christ with the oyle of gladnes was anoynted aboue his felowes 16 The name of the place being before called Luz Iacob now calleth Bethell that is the house of God But afterward in time we reade how it fel out that by Ieroboam others it was made Beth-â—uen that is the house of wickednes and idolatry 1. King 13. And shall wee thinke it an impossible thing for Rome to become Babell or for any place to be reiected of the Lord if it reiect him Rome neuer had the promises that other places had neyther euer was God more truly serued there then sometimes hee was in Bethel yet Bethel is changed and why not Rome If it may be then looke not at a place what once it was concerning religion but what presently it is for a change may be and we know who sayd it euen of Rome Quesiui Romam in Roma non inueni Romam I haue sought Rome in Rome and I haue not found Rome you may see his meaning 17 Iacob vowed so will Papists but see the difference hee to God they to Saints hee to performe things agreeable to the word they contrary to it he maketh his vow no merit they do c. Secondly when Iacob saith if God c. hee meaneth not by that if to make a conditionall proposition as not to serue God but for gayne but his intent is to shew what retribution he will make for all Gods benefites surely euen serue him onely for euermore Thirdly consider heere that if to make God his God be commended thankefulnes then to make creatures our God is condemned vnthankefulnes what coulors soeuer we cast vpon it
them Now if any will say there were some seale in this if imagination and generation belonged to one and the same facultie or to one and the same part of the body but none now as it is imagination belonging to the mind and generation to nature imagination also being in the brayne and generation in the members of body appointed there vnto much distant from the braine that man must remember that yet they are the actions of one and the same creature and being so there is a simpathy and mutuall affecting of parts of the same body though they be diuers and much distant in place one from an other Experience you see in the partes of generation which are affected mooued and stirred with vncleane thoughts and conceipts in the minde as is also the thought and minde by those parts if seede do abound in them to stirre vp lust And therefore still no maruell but naturall and by course of reason possible that the minde affected with a sight and an impression thereof entred into the imagination should also haue an operation and an effect in the wombe below to frame and forme the thing therein conceyued after that sort This was euer alowed of Philosophers Phisitions and all learned and examples many related in authors of the same Galen telleth an experience of a woman that had a most faire childe neither her self nor husband being so And how only by an intentiue beholding a faire picture Hyppocrates speaketh either of the same or the like and sayth the woman being accused and condemned in all iudgements as dishonest and adulterous she was quit by him who commanding a search to be made what pictures she had in her house and one being found of a very faire yong man Hyppocrates assured them of her honesty by a learned discourse of the power of imagination in these things Quintilian in his controuersie wherin he defendeth the Matrone that brought forth a black More vseth this argumeÌ„t to clere her with In Spayne it is well knowne that by setting before the eyes of their Mares the fairest horse they can possibly get they haue found it specially profiting to their desire Austen giueth this very reason wherefore in Egipt there is neuer wanting a white spotted Oxe which they call Apis worship for a God In an other place he much speaketh of the great things that are wrought heereby except some grosse corpulence or hard matter hinder in the female By all which you see it appeareth plainly that together with y e working power of God which in this was chiefe euer is yet euen in nature reason this laying of partycolored rods to affect y e imagination of the females at the time of their heate before their eyes was effectual to bring to passe a like colored yong one to Iacobs gain whose bargaine was to haue all such and onely such 20 There is another question in this place yet and that is concerning the time when Iacob layde the rods in And some haue saide he obserued a time of the day namely the morning and not the euening others a time of the yeare as about September that they might Lambe about Marche and not at Marche that they might bring forth about September The latter is better and more agreeable to the text yet they that houlde the first would seeme to relye much vpon the benefit of sleepe which hath gone before As if by reason thereof the morning should be better both for a stronger conception and also for a more quicke affectation of the power imaginatiue What is true we may thinke of if we will and that is this The most kinde of creatures that bee for mans vse sleepe in the night and feede and labour in the daye Therfore the morning generation is after sleepe and before meat the euening after meate and before sleepe Wherefore in the morning the seede is better concocted and the braine wherein the imagination is more quick free and cleere For sleepe especially furthereth concoction riddeth away the vapors of the braine and giueth vigor and strength to sense and motion Therefore the seede by reason of better concoction is more fruitefull and the imaginatiue vertue by means of the late refection of the spirits by sleep and clearing of the braine more forcible and effectuall Contrariwise at night the meate lying vnconcocted the head is charged with thicke vapours from the stomack and the imagination wearyed with long watching And so consequently the seed neither so fruitefull and strong neither the imagination so effectually mooued and smitten as in the morning But as I sayd it is better to referre Iacobs deed to the stronger and better parts of the yeare which he carefully obseruing to laye or not laye the roddes before the sheepe hee had both moe and more strong Laban fewer and weaker And this I hope may suffice both for this place and this Chapter Chap. 31. In this Chapter we may consider generally The causes of Iacobs departure Euill words ChaÌ„ge of couÌ„tenaÌ„ce Gods coÌ„mandemeÌ„t The manner of the same together with Labans following The couenant betwixt Iacob and Laban PArticularly First these wordes that Labans sonnes speake Iacob hath taken away all that was our father c. together with the countenance of Laban that was not towards him as in time past and let vs note these things in them and by them First and formost the nature of this worldly trash and pelfe how the loue of it seuereth and sundreth neere and deere friends maketh them dislike greatly one of an other and remoue dwelling so farre a sunder that seldome or neuer they meete agayne A most wofull effect of such a cause and a most horrible corruption in vs that should ouerrule such earthly affections Secondly how nothing contenteth a couetous minde as long as he seeth an other man thriue by hym He would haue all and without he will neuer be pleased Thirdly how like to the father the children be all of them mutterers and murmurers against Iacob for the blessing that God voutsafed him And lastly how hote youth bableth out that which cooler age couereth and keepeth in Laban as bad in hart as they but yet he keepeth his toong and dissembleth so cannot the yong men doo their bloud is too warme and wily craft hath not yet possessed them 2 That Labans countenance was changed toward Iacob as the text sayth we see Quam difficile est crimen non prodere vultu How hard it is not to bewray in face what lodgeth in hart against any Vultus index animi The countenance declareth the minde and so heere 3 When Labans face is changed thâ—n Iacob of like be thinketh him of his Countrey though not presuming to attempt any returne without better warrant And wee may thus profit by it euen to consider how good it is sometimes to haue mens faces change that we may thereby the rather looke vnto better things as to the
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
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see 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
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
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
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
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
what God hath spoken to their iust confusion if they repent not for such disdaine and vnbeliefe Let those mockers of whom S. Peter speaketh consider this They say in their iolitie where is the promise of his comming tush the day of doome will neuer be c. Behold behold yee prophane harts what is come to passe in Ioseph and what yet shall further follow in his time and take vp your scoffes in trembling feare to prouoke his wrath whose truth did neuer fayle nor euer shall 3 Ioseph knew his brethren and made himselfe strange to them speaking roughly c. Some condemne him for dissembling and say wee may not follow him But others excuse it by our Sauiours dealinges with the woman of Canaan to whom he meant in the end nothing but good what showe so euer he made awhile that her faith might appeare How so euer surely the truth is knowen that wee may conceale a truth for a time and not by and by vtter all that in time wee will Therfore hard it is to interpret all the doings of the godly according to outward showe and seeming for a time But that Ioseph knew them and they knew not him some haue made it a figure of our Sauiour Christ knowing but not knowen at diuers times Mary knew him not being risen till he called her by her name yet he knew her So againe the Disciples going to Emans and many moe But the day shall come that he shall be knowen to those that sold him and vnto all as Ioseph in time was to his brethren 4 Ioseph telleth them they are spies and are come to see the weaknes of the land Thereby shewing vs how careful all good subiects ought to be of the safety of their countrey and how ieliouse that any should espy the weaknes or nakednes of the same to the hurt of it euer Far and far vnlike to such vnnaturall runagates as are borne amongest vs which dayly and continually are discouering to the enimie our ports and crekes our men and munition our strength and weaknes and what so euer wee haue or may haue that may hurt our selues or profit our foes But the reward of such is with a iust God that euer hated it since he made man And for this present time me thinke wee might thus profit by this place that if rulers and gouernours be so carefull to keepe couered the weaknes of the Land least any aduantage should be taken by the enimy surely with like wisedome and very godly discretion should all particular men be carefull of their priuat wantes and weaknes their imperfections and infirmities ether to fortify against them that they may cease to be such or to keepe them couered and warely hidden from aduantage sought and to be taken by the aduersarie For this is fit if we care for any thing and no litle good it would cause in time to the common truth Many are too weake and wide open if Satan sailing and seeking a port will enter there And being thus weake and full of aduantage there is not that care that ought to be to preuent the same Whereby we fall with vs the cause that wee should more tender then our selues Be warned by this and apply wee the care of Gouernours in the land to our selues and our amendment in this respect We see it good and let a word suffice vs. 5 They say to Iosephs face that Ioseph is dead The yongest say they is with our father and one is not What a blindnes is this face to face to speake with a man yet not to know him Maruell wee not then if God so will that some see not the truth y t is yet present with them and euen vnder their eies For their darknes is deep whose eies are blinded in the Lords iudgement When Christ spake to Mary she knew him streight but not before So if Christ touch wee see full bright but not before That Ioseph sweareth by the life of Pharao wee see the experience of pitch pitching the touchers of it That be sweareth agayne the second time wee see how easily sinne entereth twice where it hath entred once And therefore learne to beware betymes not giuing entrance at all to that which is euill if wee can 6 Then they acknowledged their transgression when time was against their brother Ioseph and said one to another we haue verily sinned against our brother in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs shewing in themselues by such speech that force and fruite of trouble and affliction euen to make men acknowledge their faults which otherwise slily they would dissemble Guiltines in the hart and conscience is fitly compared to a body laid in the graue for as y t sleapeth and lyeth still but at last awaketh and ryseth agayne so doth guiltines sin it awaketh it awaketh biteth ful sore that earst lay stil and was cleane forgotten Prosperity lulleth and lappeth it vp but affliction rouseth it and vnfoldeth all Ruben as one y t is also wounded perfectly remembreth them of that which passed against their brother Did not I warne you saith he not to sin against y e child ye would not heare charging thē in words as worse than himselfe yet touching himselfe also very deepe who both contented in the ende and kept counsell with them all this while So vse fellowes in sinne to fall out amongest themselues when filthye wickednesse hath touched them all But why did hee wishe them not to hurte the Childe The reason in him is very well knowen vnto all because nature moued him the doing was bad But the reason y t I thinke of might haue bin this as yet may be in like case because children in time may be men when we may be reckoned withall for our doings Then Ioseph a child was too weak for ten but now Ioseph a mā is too strong for ten Therfore so vse children whilst they be yong as wel may be answered when they be men There is a remembrance of the anguish that pore Ioseph was in when be besought them A circumstance sure that moueth a good hart very much and most hard is the hart that yeldeth nothing to teares and anguishe of a troubled minde Would GOD the sighes and greeuous grones of our perplexed Brethren mooued vs more Wee should more resemble the GOD of pitie and lesse expresse the manners of these stonie Brethren Wee knowe the truth of the saying most sure that hee which wanteth mercie of mercie shall misse and hee shall haue mercie that mercifull is Yet grieue wee the soules and wring the Bodies both full hard and sore of our Christian Bretheren and Neighbours by vs. But marke these Bretheren of Ioseph here how now it pincheth their verye inwardes that euer they were so cruell to
onely to be done but euen all such things also as may be sit to the good bringing of it to passe are likewise to be cared for and taken with vs as heere this seruant did 2 His making of his Camells to lye downe as it heere is mencioned may remember vs how a good man regardeth euen his beast The time and the place may shew the seruants diligent care to obserue and regard all good oportunities to come by any entrance or successe in the matter he goeth about 3 His prayer to God that hee woulde direct him sheweth his faith and bringing vp in Abrahams house Also how hee trusted not in his owne indeuours though yet hee vsed the best but onely his confidence was in the blessing of God who is able to effect and hinder what he will 4 Whilst mens daughters came to drawe water sayth the text and afterward in this booke we shal reade that Iacob found Rachell keping of sheepe Both these declare vnto vs the simplicitie and playnnes of those dayes touching education of their children I beseech you where were these golden silken pearled and idle Dames that our dayes yeeld when waterpots sherpehooks were thought no hurters of womens hands by the very parents themselues I vrge it not for imitation but for moderation 5 The seruant nameth a marke wherby he desireth of God he may haue notice which the woman shalbe that he should chuse for his maisters sonne Graunt sayth he that she which saith drink and I will giue thy Camels drinke also may be she c. I pray you marke the marke that he wisheth in his maysters wife Is it not a sweete and curteous nature rather then a gay gowne and a loftie looke Is it not a lowly and louing minde rather then any wealth and pompe Surely it is for he wisheth this and leaueth out those And peraduenture touching the last the seruant had hard it out of the mouth of long experience that Diuite faemina nihil intollerabilius There is nothing more intollerable then a rich woman Except God gouerne let me adde I pray you for his grace maketh many ould sayings to fayle of generalitie Yet something there was or is that such prouerbs arose in times past and are still called to remembrance in our dayes vpon occasions Surely all bee not Saints that goe for Saints before strangers it may be feared 6 That thou hast ordayned Marke this word well and in it obserue the iudgement that this seruant had of Mariage namely that there was no hap nor chance in it but that euery one is serued according to the ordinance of God either for comfort or crosse Is it not all one with that which Salomon sayth House and riches are the inheritance of the Fathers but a prudent wife commeth of the Lord How doth this good iudgement then shew vnto vs the good order in Abrahams house for knowledge and instruction He that walketh in the sunne will be sunneburned saith the prouerb and surely where good instruction is in a house or towne the people will sauour of it Would God our seruants might thus sauour of the talke they heare at our tables or otherwise as this man did But alas what know I nay what know ye your selues of your selues without doubt this that if carping and gawling of others if swearing and filthy speaking if mocking and censuring of the way of truth if Papisme or Atheisme be a color worthy carying our seruāts may learne in our houses and of vs to cary such colors but as for Religion and a sound iudgement in the seuerall branches of Gods booke alas alas it is not to be had with many of vs nor amongst vs. 7 By the word mercy in the same verse appeareth the nature and hart of an honest and faithfull seruant that he would not onely haue things fall out to his mayster but in mercy to fall to him that is all for the best and his comfort if it may any way be more then other 8 Now what successe had this prayer of a true seruant with God I pray you marke the 15. verse Eare hee had left speaking sayth it behould Rebekah came out c. See then the gratious goodnes of God and how open his care is to one that is carefull of the credit committed vnto him be he seruant or what else soeuer Euen before he had left speaking the Lord answereth this seruants desire and sendeth by his hidden powrefull prouidence this mayde Rebekah to come to the Well to him Now if wee consider what hee went about and what the Magistrates and Ministers heere apoynted in earth amongst vs goe about is there any comparison Then with assurance may they go on in their places that God will regard them and giue them his blessing when he thus dealt with this seruant 9 In that she came foorth with a Pitcher to fetch water the seruant hauing prayed as you sawe before in the 14. verse note the wonderfull prouidence of God how it ruleth euery action and suffreth nothing to go by chance as many dreame For was there no time to fetch water but now when the seruant laye by the Well wayting for Gods direction Yes many tymes myght shee that daye haue stored her selfe had not God directed euen to that time And what God will must come to passe 10 She goeth downe filleth her pitcher and away agayne sayth the text Heere is then no tarying no gazing at passers by or strangers no prittle prattle nor telling of newes but modestie silence and ready dispatch of that which is gone about A good example for youth if it were carefully folowed 11 But the seruant seeing her make such speede runneth to meete her and prayed her that he might drinke of her pitcher She sayth vnto him drinke Sir In the seruant note still no fore-flowing of his businesse but hauing commended his suite vnto God he beginneth to try the very first that came to see if his mark before mencioned might be found in her In the mayd marke all gentlenesse and curtesie of nature with speech conuenient neyther a foole to say no thing nor yet ouerbould to talke at randon When she had giuen the seruant drinke then see I pray you how no doubt by Gods very direction she vseth those words that the seruant had prayed God before might bee a marke for hym to knowe the woman that God had apoynted for his maysters sonne by I will sayth shee drawe water also for thy Camells By whiche the seruant knewe it was his Mistresse that should be Gods gift and apoynted match for his Mayster Isaac Then hee wondred to consider Gods mercy and prouidence fitting things so quickly and graciously vpon his prayer and bringing so forward the cause of his comming And in deede the manifestation of Gods prouidence is wonderfull for which of vs could once euer haue thought that such things should