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
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
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
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
prouidence and mercie and therefore his heart ioyed in it His terming of his present to be a blessing hath this reason because gifts were giuen of the godly that gaue them willingly with blessings and praiers and wishes of all prosperitie with them Contrary to the course of many in our daies whose presents and gifts by the same reason may bee called cursings because with them hand and hart going not togither they wish euill as the diuel choake him or such like 7 Thus Esau is appeased and his wrath departed meanes haue preuailed and hee is not obstinate We haue men and women within compasse of our knowledge whose wrath can neuer be appeased by any meanes that either the parties themselues or any friends for them can make No subiection no submission no wordes no deedes can stirre them a iote And yet they would be loth to be called Esaus much more impatient if a man should say farre worse then Esau But they see themselues whether indeed it be not so when Esau is intreated and they cannot to that which God and grace and the perill of damnation perswadeth vnto God is loue and without loue without God and consequently cast away for euer 8 Iacobs care of the cattell to driue as their pase will indure most fitly showeth the duetie of a carefull and good Minister euer to haue an eye to the weake ones in his flocke that cannot indure what the stronger can and so to regard all as he ouerdriue not any Better it is that the able go more softly then the weake and feeble ouer fast for the one hath daunger the other none Let hastie spirites consider this that neuer knew what bowels in deed a true Pastor hath to the whole and not to some few singled out in a partiall affection and for some shew of that which indeed is not in them They are all the Pastors care and he must in conscience driue as the weakest may indure not hurling hasting to the abilitie of some vtterly ouerthrowing the greater part A good Phisition of the body doth not desire to cure hastily but surely and soundly and why must the Phisition of the soule his praise consist in haste You may conceiue a fault though I paint it not Ne sut or vltra crepidam Let the shoomaker go no further then his shooe Tractent fabrilia fabri And let Carpenters meddle with Carpenters worke The Pastors office is aboue their reach if they loued not to haue an oare in other mens boats and he that hath called him to it counted him faithfull and put him in his seruice hath indued him with discretion and assisteth him with a conscience to cōsider his charge who be strong and who be weake what might be done and what is conuenient and profitable to bee done with the discharge in singlenes before his eyes that is the shepheard of shepheards and chiefe Bishop of our soules Who art thou that iudgest an other mans seruant he standeth or falleth to his owne maister Thou art not the Pastor and therefore hast neither his bowels nor knowledge His course and reasons thereof haue an other iudge Iacob may not haue more care of bruit beasts then Ministers must haue of Gods people but he wil not ouerdriue the very weakest no more must the Minister if he meane to saue and not kill Haste hath made waste that I can tell and more leisure would haue been better speed Remember Iacob here 9 And lastly still see the practise of faithfull men euer when God hath been mercifull to them and deliuered them out of danger Now Iacob buildeth an aultar in the true thankfulnes of his soule vnto God for this great mercy and deliuerance of him from his brother Esau And hee calleth it the mightie God of Israel giuing to the signe the name of the thing which it signified which is vsuall in the scripture Thus would he publish Gods goodnes in his safe-being with all his after all dangers Would God it might kindle some heat in our hearts and consciences to consider our selues the daungers that we haue been in in our dayes the daungers of the lande wherein wee inhabite the daungers of our deare and nurcing mother her moste excellent Maiestie for our sakes because shee loueth vs with a true loue not keeping the bodie onely in an earthly safetie and well being for earthly commodities but chiefely procuring our soules comfort and defending the same vnto vs against all malice of mightie powers The daungers of wife children and friendes and now our safetie and deliuerance from all our feares our quiet sitting vnder our owne Vines without noyse of Drumme sound of Trumpet neying of Horses roaring of Canon clattering of Armour cries of the slaine by day and by night For this hath the Lord done for vs and whatsoeuer it is in our eyes surely it is wonderfull euen through the world All nations see our happines the wicked gnash their teeth at it the godly haue sent vs their gratulations and they blesse GOD for vs. But where now are our Aultars That is where are our thankes and most gratefull songes of our deliuerance We haue found mercie as Iacob did yea farre more for greater Esaus haue come against vs then did against him not with foure hundreth men but many thousandes to captiuate vs for euer as their slaues when they had slaine their fill And yet wee liue and by God onely who hath straungely reuenged vs vpon them that would thus haue eaten vs vp Yet with Iacob we build no Aultars That is I say againe wee giue not thankes for the custome of our time as hee did after the manner of his At the first peraduenture wee did but it was soone at an end Now we are fallen into a dead sleepe againe and both God and his mercy is forgotten Our daunger also as if it had neuer been But in the Lord I beseech you let vs awake againe looke vpon Iacob heere what hee doth and euery man and woman follow his example Build God an Aultar not in earth with lime and stone but in your heart of most kinde and thankfull remembrance for all his mercies to the land to our dread soueraigne to our selues our soules and bodies to our wiues and children to our neighbors and friendes and infinite wayes that wee cannot name Blesse his Maiestie for them and let not the remembrance die till you dye your selfe A thankfull heart is all that the Lord seeketh and it is all that in deed we can doe to him The childe vnborne hath cause to thanke him and much more we that enioy his mercy at this present houre The Lord touch our harts that they may feele that Lord loose our tongues that they may speake and the Lord inable both heart and tongue to continue praises vnto his maiestie not for a day or tws but whilest breath goeth through our nostrelles and we remaine O our God of mercie blessed be
thou blessed to day and blessed for euer blessed with heart and blessed with soule yea blessed with the soule of our soules for we were dead now liue yea as sheepe appointed to the slaughter after strange tortures and torments before so were wee but the snare is broken and we are deliuered we released and our enemies crawling in the bottome of the sea Thou hast done it O God our God and to thee be praise for euer and euer for it Amen Amen Chap. 34. The chiefe heads of this Chapter are these three The defiling of Dinah the daughter of Iacob The fraud and subtiltie of her brethren The cruel murder they committed for that cause COncerning the first the text saith Dinah went out to see the daughters of that country That is shee went a walking to gaze and see fashions as women were euer desirous of nouelties and giuen to needles curiositie Shechem the sonne of Hamor Lorde of that countrey saw her and presently tooke her laie with her and defiled her This was the fruit of her needles ietting abroad being a young woman A profitable example to warne all youth honestly minding and meaning to beware and to keepe within for it is safe it is sure it is credite so to doe Libertie and loosenes hath spoyled manie an one as it here did her Which the wise Syrach well knowing willeth all that haue daughters to keepe their bodies and not to shew any cheerfull face to them that is not to be fond ouer them and readie to grant them what libertie witlesse youth may wish to haue but rather to marry them with all good speed and then is a weightie worke performed Salomon indued with such deepe wisedome noteth it as a propertie of an vnchast woman and giuen to filthie delightes that her feete cannot abide within her house but now she is without now in the streetes and lieth in wayt at euery corner The Apostle Paul againe as a thing that greatly disgraceth any woman liuing layeth it downe to be iâ—le and to go about from house to house For this wil make them also pratlers and busie bodies speaking thinges which are not comely Dauid compareth a good woman to a vine vppon the walles of the house because she cleaueth to her house and keepeth within euen loth to be gotten out except the occasion be good and iust Others haue compared her to the snaile that hath euer her house vpon her backe 2 Obserue the consent of parents regarded here euen by the Heathens For Shechem beggeth of his father that he wold get him this mayd to wife that is that hee would procure Iacob her fathers consent and giue his owne also Of which hauing spoken els where at large I stand not now But shame it is for vs to be worse then Heathens 3 This euil newes is brought to the old man euen to Iacob I meane that his daughter Dinah was thus taken vp and defiled Whose woe what it was for so great a wrong let parents iudge that know parents hearts Neuertheles his soones being with his cattel in the field Iacob saith the text held his peace till they were come Thereby declaring that a wise man rusheth not by and by into actions according to his griefe or when his affections are hote but staieth himself moderateth his heat and ouerruleth his passions til quieter minde may better deliberate of a due course This is grauitie this is wisdome and this is strâ—ngth that greatly adorneth any which hath it The want of â—â—is hath caused great repentance when it was too late and daunted the credit of verie many for staied gouernment of themselues Iacob I say held his peace 4 When his sonnes came home they also heare the matter and it greeued the men saith the text and they were verie angry because hee had wrought villanie in Israel and lien with Iacobs daughter which thing ought not to bee done See how wee ought to bee affected to this kinde of sinne which filthie flesh so ioyeth in Iacobs sonnes abhorre it detest it and lothe the verie thought of it so should wee they consider circumstances that increase the foulenes of it as that it was in Israel that is amongst a people professing God that it was with Iacobs daughter that is such a noted mans daughter for pietie and religion c. so should wee and euer knowing sinne to be sinne yet to knowe that circumstances make sinnes greater and greater This argueth loue of God loue of vertue and feeling of sinne which euer are arguments of Gods holie spirite in vs. Compare this detestation and religious anger in Iacobs sonnes against this sinne with the iestes and gibes that fleshly wordlinges make of it and with the prettie excuses that our holie fathers in Rome doe vse Si non castè tamen caute if not chastly yet charily c. 5 From the 8. verse to the 13. you haue Hamer his Oration or persuasion vsed to Iacob and his sonnes to obtaine their good wil that Dinah might be married to Sychem Read it and marke it and you shal see nothing but a fond speech of a fond father to satisfie the lust of a loose sonne who both as he was his father and as he was the gouernour and magistrate of the country should sharply haue punished such behauiour in his childe But peraduenture it was cat after kinde Such father in his youth such sonne in his Howsoeuer surely the truth is tried that blanda patrum segnes facit indulgentia nates A mallie father maketh a wicked childe Read the two and twentie of Deutrenomie 6 From the thirteenth verse to the 18. you see the subtill course which the sonnes of Iacob deuised to be reuenged for the villanie done to their sister and in her to their whole house their making religion and the ordinaunce of God a cloake to couer their craft and a meanes to compasse their desire by No new practise you see neither yet for age worne out either of memorie or practise in our dayes who would haue thought such deadly wrath had lodged vnder so reasonable wordes or suche bloudie murther vnder the show of a marriage Deepe is the heart of man wee see and goodly showes haue dreadfull treasons and cruell massacres often vnder them Euen aliances therefore and offred knots of great good will beware betimes 7 The conditions agreed vppon betwixt Hamor and Iacobs sonnes The consent of the residue of the people wanted which Hamor their gouernour to obtaine assembleth them togither at the gate accustomed and there by a set Oration showeth them what good should growe to the whole Countrie in generall and to euerie one in speciall if they would harken vnto the condition of beeing circumsised that thereby there might growe aliances with these straungers in marriages with them crosse either with others Pretendyng cunningly whiche is the thing I marke the publike good when wholly
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
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
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
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
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
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
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
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
draw vs to the match that is not in the Lord. If she be a Canaanite or the fauourer of Canaanites vnlawfullie let her neuer bee ours And so on the womans part 2 It is sayde Iudah tooke a wife to Er his first borne sonne and whie should this bee mentioned in this sort but of purpose to shew the regard that was had of parents in those daies touching the mariages of their children A thing that I haue often noted before and can neuer note too often so bolde is youth in these daies to take themselues and not to let parents take for them 3 But Er this first borne of Iudah was a wicked man c. therefore the Lorde slue him Wicked I say because it pleased not the Lorde to giue his blessing to the fruite of a wicked matche and slaine of the Lorde in iustice for his wickednesse that all like disposed persons might sée in experience what first or last shall befall them for such behauiour 4 Then the father willed his second sonne Onan to take his brothers wife and to rayse vp seede to his brother A thing that after was made a lawe as wee reade Deuter. 25.5 But what did the wicked man for euen this same also was a wicked man that an vnlawfull mariage of the father might fullie bee punished I say what did he Cursedlie and sinfullie he spilled his séede vpon the ground Wherefore the Lorde also slue him Behold in this man the malicious spitefull and enuious nature of manie a man and woman in the worlde who rather make choise to hurt themselues then to pleasure another They crie as the woman did to Salomon Neither to me nor to her but deuide it But let these natures beware lest god deale with them as he did here with Onan whom in his fierce wrath he slue for such enuying And concerning the fact of Onan thinke no better of it then you do that a woman should destroy her fruitfulnesse for this in man is euen that sinne an vglie fowle and filthie wickednes Manie men are not of Onans minde who are too soone intreated to raise vp seede to other men yet I know the difference but thus much by the way 5 Iudah had yet a third sonne but he was young and seeing both his other sonnes thus dead hee was afrayed to giue him to Thamar his daughter in lawe least hee should also die as his brethren did Wholie imputing the cause of his sonnes death not to their owne sinfull wickednesse as indeed hee should but to his daughter in lawe nothing guiltie of the same Therein teaching vs two things First howe readie it is with partiall man to blame others not blame worthie rather then to lay the fault where in déede it ought Secondlie that when anie crosse befalleth our familie wee shoulde euer enter into considertion of sinne and searche carefullie what hath béene committed to prouoke the Lorde in such sort agaynst vs. The former he teacheth vs here by his dooing the latter by his not dooing Iudah I meane the father of these children The father in maryage with a Canaanite and the children otherwise grieuouslie sinned and yet poste it ouer to the poore woman as though shee were cause of all Dauid sayde well and hath lefte vs a good president when hee cryed in vnfainednesse It is I Lorde it is I that haue sinned and done euill these sillie sheepe haue done nothing let thy rodde bee agaynst mee c. to the like effect Thus did not Iudah here 6 Then shee put off her widowes apparell sayeth the text Therby instructing vs that euen in those daies widows did vse some graue sadde and sober apparell whereby they were knowen to bee widowes and to carrie in minde their losse and lacke of their husbands What it was we know not certainlie neither if we did is it necessarie that all countries and persons in such outwarde and indifferent things should be a like Let it thus farre profite vs that wee may vse some graue forme according to the manner of the place where we liue and we ought not to iudge those that do it 7 She couered herselfe with a vaile a thing that in my opinion maketh nothing against the vse of women in some places after childbirth For honestlie it may of an honest woman be vsed that immodestlie of naughtie ones is abused And so in men Much more might the vaile that Rebecca cast ouer her be vsed to approue that fashion then this can anie way be vrged to improoue it But most plainlie this fact of Thamar teacheth that wicked women in those daies were not altogither so past shame either had the Deuill taken such full possession of them as nowe in ours hee hath of such like For then they sinned with couered faces as hauing some shame but nowe with open faces as past all shame Then such behauiour shewed some féeling of it that it was not well but nowe bolde and bare faces nothing blushing to committe such sinne shewe plainelie to all men wee haue no more féeling then wee haue vayles no more conscience then wee haue shame and that is iust of neyther anie iote at all O fearefull boldenesse in so badde a cause whither will it carrie vs if we take not héede 8 The reason is alledged whie Thamar thus wickedlie prostituted her selfe to her father in lawe To wit because shee sawe that Shelah the thirde sonne of Iudah was growen vp and yet she not giuen to him to wife according to promise Alas and shall another mans fault make me offend If Iudah breake promise will Thamar forgoe pietie Surelie this is euen the poyson of discontent It boyleth it breweth with man and woman sore and neuer ceaseth vrging to some reuenge Yea heere it preuayleth with her euen to shame her selfe and to sinne damnablie rather then not to be reuenged vpon her father in law Discontent made Iudas to betray his maister discontent made Haman set vp the gallowes that by Gods iustice serued himselfe Discontent made Demas forsake Paul and imbrace the world And what deadlie sinne hath not discontent made séeme as reasonable equall and iust O treasons and treacheries against Christian kings and gouernours O but cherlie bloudinesse and bloudie massacres that discontent hath greedilie drawen vnto men otherwise qualified with manie gifts Beware we then euer of discontent and snubbe it betimes least it ouerthrow vs as it hath done manie and here did Thamar And if we haue anie cause of iust offence let it neuer draw vs to vniust reuenge If Iudah breake promise with vs let not vs offend God séeth our wrong and God will punish our wrong if we commit it to him in godlie patience But if to punish sinne we also will sinne as we loose the benefite of Gods regard of the wrong done vs so shall wee surelie taste of his rod our selues for so offending 9 The text saith againe that
men necessarie that cleaueth to God and defieth sinne Locked doores cannot lock God from vs and that is comfort Manie things mo might here be noted if I would be long as that so long a man standeth liked and regarded in place of seruice as God thinketh good who hath further to vse and dispose of that man That disgrace and dislike by God are directed not to hurt but euen further to preferre his faithfull seruants that euer so liued that they well deserued fauour still though they had it not That before a rising goeth an humbling as here in Ioseph that thankfulnesse may be more and experience of affliction in others with manie such but I will not stand anie longer now onelie this let vs note and ende that the highest seruices be not the safest seruices for an honest minde No temptations to do euill more disgrace when there is no euill then meaner places can aford Yet euerie man would be climing and pitch we do too often our desires there from whence we shall sucke the sowrest sorrow that euer wee tasted of in our liues If Iosephs estate be thus tickle hauing such vertue and such gifts Mediocra firma meane things be best things and surest to continue sing we euer and thinke we euer And so I ende Chap. 40 The heades in this Chapter are chiefly these The imprisonment of the kings chiefe butler and baker Their dreames which they had in the prison The interpretation of the same by Ioseph The effect and truth according to his interpretation TOuching the first it is said Pharao was angry with his officers c. Greater men are sooner angrie and with more danger farre by reason of their power but princes angers aboue all others are especially dangerous and to bee auoided For the kings wrath saith the wise Salomon is like the roring of a lion and his fauour againe like the dewe dropping vppon the grasse yea the wrath of a king is as messengers of death but a wise man wil pacifie it in another place This anger of his cast them into prison their imprisonment againe teacheth what I ended the former chapter withall to witte how dangerous high seruices be in comparison of meaner places euen to men of all conditions The meanest places are often meanest to worke great extremities vnto men These prisoners are put in the place where Ioseph was and how this doth worke a deliuerance with honour vnto Ioseph the sequele sheweth So guideth Gods goodnes his childrens affaires to their good Ioseph also hath the ouersight of them that still we might sée how God was with him and got him fauour though wicked mistres and too credulous maister did séeke his wo. 2 These two prisoners dreamed saith the text either of them a dreame in one night And it might occasion vs to thinke of the causes of dreames and matter belonging thereunto if I would be long As that dreames flow from ouerruling humors in mans bodie wherby it falleth out that sanguine constitutions dreame of merrie comfortable matter of loue and lightnes also with such like cholericke of wars braules contentions and of fire and such like Flegmatike of water wind and such like Melancholike of heauie dolefull sad matters of death and dead folks with such like So that Phisitions obserue our dreames verie vsually as no small helpe to discern what humor ruleth and troubleth vs most Galen and Boetius write much of it vsed it still to their patients Somtimes of actions and déeds done by vs the day before according to the saying Omnia quae sensu voluuntur vota diurno Pect ore sopito reddit amica quies Iudicibus lites auriga somnia currus Sometimes of feare according to the saying also Somnia fallaci ludunt temeraria nocte Et pauidas mentes falsa timere iubent These are naturall dreames and proceede commonlie from their causes therein Beside which there are dreames spiritual and dreames diabolicall Dreames spirituall haue euer some certaine notes wherby they are knowen and discerned either of the partie or of some others haue their true and certaine interpretations Dreames diabolicall are illusions wherwith satan vexeth his owne especially as witches sorcerers and such like These dreames of the butler and baker might well be naturall being so touching their proper functions and yet spirituall in this respect that God vsing proper causes had a speciall drift in causing them that Ioseph might haue passage to the kings knowledg and so to such honour as after followed Thinke of them as you will sure and certaine the Lordes finger was in them and with Ioseph to interprete them to them So all things worke as the Lorde hath appoynted and by one meanes or other his mercie to his children shall be effected 3 Hauing dreamed these dreames in the morning when Ioseph came in to them they both were sad and looked heauilie Ioseph spied it by and by and said vnto them Why looke ye so sadly to day Thereby declaring the goodnesse of his nature and the fruit of affliction in himselfe Vincula qui sensit didicit succurrere vinctis He that hath bene bound himselfe knoweth the better what belongeth to bands Neither had he an eie more to see then a heart to pitie and to inquire what might be the cause readie no doubt to do them the good that anie way he was able Such vertue is commendable with God and man when sowre and sterne dispositions get no such prayse A comfortable word to a heauie heart God knoweth is swéete and too much we thinke we can neuer doe for so good a nature They told him readily their griefe what it was not thinking as it séemeth that he could expounde them But Ioseph a man instructed aright answered againe are not interpretations of God As if he should say Can not God stirre vp in this your content therefore be not sad but tell your dreames vnto me Which streight they did and receyued a true and certaine interpretation of them at his hands But if here hence we conclude that with vs also our common dreames are to be expounded we shal fowlie erre and who so haue done haue made themselues spectacles of follie to manie and shewed no little impietie in themselues both in speaking and printing for there is no rule that can holde as certaine in things so variable as dreames bee As for example that euer when wee dreame of such a beast of such a matter or in such a maner it should signifie the same thing at all times whereof vnwiselie some haue written too much But of dreames elsewhere I haue sayde more 4 Ioseph hauing tolde the chiefe butler his dreame which showed his deliuerance verie shortly and restitution to his office againe with credite beggeth of him but this requitall that he would shew mercie to a prisoner also as himselfe then was and to make mencion of him to the king that he might be
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
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