then Yet differed that labour then much from our labour nowe for that was an iniunction inferring no greefe and this is a paine deserued by sinne 7 God alowed them not to eate of the Tree of knowledge of good euill that they might be acquainted euen from their beginning with obedience and subiection to theyr maker which as it was first and before all sinne so should it bee euer of more account to a godlye minde then all the pleasures of sinne vnder Heauen If not wee see the cursse vpon the contrarie it shall cause vs dye the death that is eternall damnation is the due rewarde of the contempt of Gods commaundement by disobedience Mee thinke wee may profitte thus by it also to see howe God tooke his course to bring vp these newe created Seruantes of his and so wee to do to such as God send vs. Hee would invre them with obedience euen from the first and haue them knowe what awe was to theyr superiour so let vs doe to our Children and charge and wee shall followe a good patterne Bowe their backes euen from theyr Cradle that is euer as yeares permit let them learne to obeye and it shall be well for he well ruleth that hath well obeyed and hee commeth the rather to beare that credit when other cockered wantons haue the wrath of GOD and the dislike of men against them This is inough though I saye no more yet thinke you much more of it whome you follow when you invre with obedience and whome you refuse to followe when you make ouer boulde whom you should keepe vnder Wanton darlings haue made many weeping Parentes and drunke to theyr woe of the Cuppe of shame when they might haue beene honoured if they had learned subiection They breake rather then bowe when once time is past Mariage the third point of the diuision is also layd downe to vs in this Chapter and in this sort 1 Who ordayned it euen the Lorde for the Lord said It is not good for man to bee alone let vs make him an helper 2 For what cause to bee a helpe a comfort and good vnto Man 3 When in Paradise when man was yet in his innocencie 4 Whereof the Woman was made of the ribbe of mans side thereby becomming bone of his bone and flesh of his flesh All which are great testimonies proofes and arguments of the holynesse and goodnes of this diuine institution of mariage whervnto may be added the words of the Lord Iesus in the Gospell Whom God hath ioyned together let no man put a sunder Gods coniunctions be euer holy and good therfore mariage most commendable and honorable The wordes of the Apostle Euery one hath his proper gift but all the gifts of God be holy and good therefore mariage honorable Againe The vnbeleeuing husband is sanctified by his beleeuing wife and the vnbeleeuing wife by the beleeuing husband Therefore mariage most holye and good For howe could an impure thing sanctifie and make holye the vsers It woulde pollute them and not sanctifie them if it were suche Agayne possesse your vessels in holynesse meaning of married people therefore mâ—riage holy Finally the prohibition dislike or contempt of it is called a doctrine and concept of the deuill therefore most holy and honorable is marriage and euer was since it was ordayned The â—ethings thus note we against all heretikes or Popes and Papists whatsoeuer that impeache the dignitie of thâ—â— the Lords ordinance first in Pâ—radice euen in mans innocency If â—ny ignorantly thinke yet happily it is not so vnto all men lâ—t him truly thinke of the words of the Holy-ghost to the contrary Mariage is honourable among all men all men I say againe and maâ—ke it and the bed vndefiled when whoremongers and adulterers the Lord shall iudge When God sayth all dare you say not all Let him also view with conscience not to cauill against a truth the generalitie of the speeche For auoiding of fornication let euery man haue his owne wife and euery woman her owne husband Euery man euery woman without exception Prophets were maried Priests were maryed Apostles were maried Euangelists were married and what calling wholy was euer excepted by God This breefely thus noted of this holy institution for fuller profit yet by the text consider it further and marke 1 How it is not sayde by God that it was not good for Adam to be alone but for Man to be alone thereby in wisedom inlarging the good of Marriage to man in generall that is to some of all sorts and not tying iâ— to Adam alone or to any sorte onelie Againe in saying it is not good you see what the Lord regardeth in his actions and workes to wit goodnesse and profit to the vsers how good it may be how comfortable how profitable which is a good lesson for all such as regard in theyr deeds their willes theyr pleasures Sic volo sic iubeo So will I so commaund I not respecting at all the good of any other Shall sinfull ffeshe disdayne to doo what the Lorde of Lordes dooth He though he haue all power and authoritie yet will not doo onelye according to that but hee looketh how good it may bee that hee dooth and shall sinfull fleshe duste and earth vpon a little authoritie bee so proude that theyr will must rule all actions O carrye wee then this testimonye of our consciences with vs euermore that in our dooings wee regard howe good it may bee vnto others not to our selues onelye and that is to bee like God 2 Marke it with all your heart how God dooth consider before euer man see the wante himselfe what may bee good for man and entreth into purpose to make for him and prepare for him what yet he wanted and had neede of saying Let vs make man a helper like himselfe O howe may wee cleaâ—e and clinge to the prouidence of this GOD in all comforte of our mindes that thus thinketh of what may bee good for vs before euer wee thinke of it our selues and not onelye thinketh of it but prouideth it and prepareth it for vs saying in all matters as in this yet my Seruant such an one wanteth such a helpe it is not good for him to bee without it come therefore let vs prepare it for him c. Howe haue you your selfe that read this â—aâ—â—ed of this goodnesse of God ere this in many seuerall things that were in his purpose prepared for you before you knewe your wante your selfe and giuen to you in time you euen nowe at this instance inioying diuers of them Will you then distrust his cace â—eereafter if anye thing yet bee wanting to you hauing founde him so heeretofore GOD forbid and followe this note in your meditation long for it is comfortable 3 That Woman is honoured with the title of a Helper not onelye sheweth the goodnesse of the
of God for their sinnes Long did hee spare but at last they had this touch by the sword of these Kings against them and when that would not serue a finall destruction from heauen by fire and brimstone Iude applyeth it thus that if God spared not them certaynly hee will not spare vs and let vs thinke of it 3 Lot is taken prisoner by this occasion and carryed away such good is gotteÌ„ by dwelling amoÌ„g y e wicked euen to pertake in those plagues that the Lord iustly scourgeth their sinnes withall Therefore little ioy we for any commodities in such causes of greater woe when once it commeth then all our profits can counteruayle Auoyd them as wee can and auoyd with them the wrath of God that euer foloweth them But euer remember what our calling permitteth and let vs not vnder show of this godly care proue peeuish Anabaptists without consciences 4 In the 13. verse it is sayd that one escaped to tell Abraham where see the prouidence of God for his euer No sooner is Lot in danger but one is prepared to procure him rescue So shall it euer bee with Gods faithfull seruants wee may be assured one or other shall escape by this carefull goodnes of God that shall worke their helpe so farre as God will haue for hys glory and their good For he is not Lots God alone neither any partiall regarder of any with neglect of others that trust in his mercy 5 When by this messenger Abraham heard it streight hee addressed himselfe to succour him Where note the nature of one truly godly You sawe the iâ—rre betwixt Abraham and Lot before and how they parted by that meanes one from the other Many a crooked nature would haue thought of this now and haue let Lot taste of that which his departure in some sort had procured But doth Abraham so No but in his friends distresse all former faults are forgotten and willing offer of hym and his into danger with all speede made to releeue and release him from his oppression and danger This is loue that God loueth and this is loue that well beseemeth all friends that would be accompted truly true friends 6 Abrahams thus dealing with Gods alowance sheweth the lawfulnesse of warre vpon iust occasion against foolish Anabaptists that thinke the contrary 7 The diuision of his company and the taking of the benefite of the night teacheth vs the vse of godly pollicies as neede shall require and that also true confidence in God taketh not away but carefully vseth outward meanes For not to doo it is not faith but presumption not trust in God but a bolde tempting of his Maiestie Our Sauiour Christ himselfe fled and in the night also who yet could haue bin safe from all tyrants if hee would without such meanes Iosua came vpon them vnwares and Paule was let downe in a basket by the windowe 8 Melchisedechs comming to meete Abraham when hee did returne hauing vanquished the enemyes and deliuered Lot bringing with him bread and wyne to refresh them withall sheweth the kindnesse of a man that is truly godly euer ready by any meanes he can to comfort and cherish to relieue and do good to his weary weake and needy brother For godlynesse is louing and comfortable both by wordes and deedes vngodlynesse is churlishe and harde parting with nothing as you see in Naball 9 This place is abused by the Papists as many moe bee to prooue theyr Masse But they shewe their wickednesse and want theyr purpose Behould say they a type and figure of the vnbloudy Sacrifice that Christ offred at his last Supper This the figure that the fulfilling of it in truth and hee remayning for euer a Priest after the order of this Melchisedech the truth of this figure that is an vnbloudie Sacrifice vnder the signes of bread and wyne must also euer remayne c. Wee answere them first that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech maketh no mention of any such Sacrifice it beeing yet as themselues say the chiefest poynt of the comparison Too much to blame are they that they shame not to obtrude vnto the Apostle such an vnknowne Mysterie and to supply of theyr owne what he directed by the spirit of God quite left out and neuer mencioned If they denye this consequence to wit from the Apostles silence or omission to the nullitie of the thing wee tell them it is most strong by vertue of a rule in diuinitie which they shall neuer improue whilst they lyue The rule is this Of types and figures of the olde Testament so farre onely and neuer further may a doctrine be established as the same types and figures by expresse and plaine words of the Apostles shall be expounded and interpreted For if euery man might expound them as he thought good varietie of allegories most vncertaine and doubtfull should ouerthrowe all truth amongst vs. If therefore any reliefe for the Masse must be had from this fact of Melchisedech needes of necessitie they must bring some place of the new Testament where it is so expounded otherwise they play but with allegories of their owne making and their speech may bee tearmed allegoricall but not theologicall For that fulnesse of perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Diuinitie stayeth not vpon allegoricall deuises except they be warranted by God himselfe Secondly where as they saye Melchisedech offred heere bread and wyne to God we vtterly deny it and referre our selues to the words of Moses wherein is not any such matter The text is protulit not obtulit he brought forth bread and wyne not he offred bread and wyne Except to bring forth were to offer and sacrifice which it cannot be And that knewe euen that olde Translator whome they make such accompt of and thereupon translated the Hebrue word to bring forth not to offer Thirdly if we should graunt all they seeke to wit that he offred bread and wine as God forbid we should so be-lye the texte yet would it not folow what they desire For how hang these together Melchisedech was a figure of Christ and offred bread wine to God Therefore Christ in his holy Supper offered himselfe vnbluddely to God the Father for vs which also is done still in the Masse Consider of it is there any sequele in the world in it may we not aswell conclude that Christ ought to be offred dayly vnder the signes of Lambes of turtle Doues young Pigeons Goates and Calues and many such things because once these things were offered as they that hee must bee offred vnder bread and wine because bread and wine were offred by Melchisedech Surely those burnt offrings of the law did far far more liuely resemble and expresse the future sacrifice of Christ then the offring of any bread could for in them was suffring dying shedding of bloud and a being slaine
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
then was in them is now lost by sinne yet regayned in measure by Christ and shall perfitly be inioyed in the life to come when nakednesse shall shame vs no more then it did at the first Many and many are the things yet mo that might be noted out of this Chapter but these shall suffice till heereafter Chap. 3. You haue seene in the former Chapters the creation of our firste Parents and their innocency now shall you see their sinne and their fall And this whole Chapter hath these heads in it The fall of Man The manifestation of the same by God vers 9. The punishment of it vers 14. The restitution by Christ vers 15. COncerning the first it is sayde That the Serpent was more subtill then any beast of the feeld that God had made Noting an extraordinarie thing in this beast aboue all others which when we see Satan to make choyse of to abuse to mans deceyuing and destruction it may truly yeeld vs this note carefully to be obserued that if there be any thing better then an other any gift and grace more in one then an other or any thing extraordinary any way that may helpe him that will Satan diligently by all meanes assay to make it an instrument to serue his most dangerous and damnable purposes Examples in the Scripture beside this place many and examples in experience euery day to note one or two Satan knoweth that it is a notable meanes to win many to the Lord to see great men and honorable personages to go before as also most effectual to the contrary to see them drawe back therefore with might and mayne as the Lord will suffer him he laboureth to stop the one and to further the other that is to hinder their zeale to go before Gods people in all godly duties and to increase their coldnes and drawing back that they being kept in the way of death by him together with them by their example many may also dye perish which otherwise would do well if they had good guides He laboreth the Rulers and the Pharisies euen with all his power that they may not beleeue in Iesus Christ to the ende that if any begin to draw towards the kingdome of life and to say we neuer hard mā speake as this man doth by and by they may be stopped with this obiection do any of the Rulers Pharisies beleeue in him and so by the deadly power of their hurtfull examples be ouerthrowne againe that begun zeale vtterly quenched Another example in the Acts of the Apostles He might no doubt Satan I meane in those darke dayes haue stirred vp many against the Apostles but amongst all he chose certaine honorable and deuout women with the chiefe men of the Citie that by such outward credit of wealth pietie honor and dignity he might giue a greater blow to the cause of God more easily worke the wo of his true seruants keeping as you see this pestilent pollicie if any man or matter be of accompt to seeke to win that to serue his purpose He had rather tempt Demas that hath once folowed Paule to forsake him againe then many others for dayly experiences I had rather you shoulde thinke of them then I note them Conclude we therefore euer to be circumspect and most carefull by this remembrance to preuent Satan knowing that it is his manner if God haue blessed vs either with knowledge birth wealth office credit or any thing whereby our example may do more harme if wee take a bad course to labour mightely that he may for this cause the rather win vs to serue his turne and so abuse that good thing in vs which should serue to Gods glory to the quite contrary as here he did the wisedome of the Serpent 2 Obserue we heere the meanes whereby as speciall helpes our Mother Eue was drawne to her destruction and all ours in her and with her The first is heere her tittle tattle too long and too much with the Serpent or with Satan in the Serpent whereas shee should haue suffred no such speech against the rule and order that God had set downe when once she perceyued it tend that way but with a zeale of defyance haue flung away from all such conference and perswasion Let her experience teach vs the danger of such dealings euer And first for inward temptations if any arise as neere as the Lord will assist vs let vs not debate the matter with them long but euen quickly reiect them bend our mindes some other way and take in hand some thing worke or study or such like that we can be most earnest about calling to the Lorde with hartie heate that he will help vs to quench and auert such fierie darts For truly if we reason with them meditate of them as many do our fall in the end is greatly to be feared Then for outward assaults by wicked company and lewd persons the messengers of Satan take heede also by this example of Eue how you tattle with them They be Serpents as this was yea subtile Serpents that will deceyue destroy you as this did Eue. They speake not but the Deuill in them Heare no such charmers charme they neuer so sweetly The enchancers of Egypt neuer hurt Pharaoh as they will hurt you Away with your care betimes Let dislike as a fire kindle within you and cause either your toong very sharply to rebuke or your steps to turne speedely from such company O the vertue that hath bin lost for want of this care They that glistered as the Starres and were for name as the very Sunne beames spreading it selfe into all coasts haue become darkenesse and as vile as the dung to all goodnesse by harkning ouer long to the hissing of such Serpents Be warned therefore and beware betimes for the Lord hath sayd it we can not touch pitch without spot and euill words corrupt good maners Experience teacheth if a man tary long in the Sunne hee will be sunneburnt and if he clap coles to his brest he will be singed Vnskilfull youth beware by Eue and bid such Serpent◠leaue their hissing Secondly shee wauereth in beliefe of the Lordes truth she◠maketh a peraduenture of a certayne truth and sayth least yee dye when the Lord had sayd yee shall dye absolutely flatly Beware therefore by her in this againe and what God hath sayde beleeue euer diminish neuer If hee say wee shall dye wee shall finde him true and if hee promise life wee may not doubt Beleeue him stedfastly whatsoeuer hee sayeth and mince not hys words with our Mother Eue neyther adde any peraduentures for great vantage hath Satan if we incline to a doubt bee it neuer so little Thirdly by a bolde lye of a facing Deuill shee is pulled on to her destruction for hee telleth her flatly They shall not dye And why did hee so Because as long as shee dreaded any
that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue theÌ„ in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to thâ—ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hiâ— a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he doâ—th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He fâ—r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more
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
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon
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
and so happilye shall wee inioye the thing liked a great deale longer But if thou exceede werst thou as iust as Iacob God wyll schoole thee as he heere did Iacob Thy deerest Wife thy deerest Childe thy deerest freend shall feele theyr mortalitie that thy heart may be taught and wish for eternitie crying heauily sighing with mournefull voyce Vanitie of vanitie and all is but vanitie 8 Greeuous it is also that we read in the 22. verse Ruben the sonne of Iacob to lye with Bilhah his fathers concubine But such bitter accidents haue in the wonderfull wisedome of God befaullen to these great men that we poore soules might not be oppressed with greefe when the like befall vs. Fathers and mothers can doe no more then they can doe that is instruct exhorte admonish and teache theyr children and charge and if that will not serue but contrary to it they will wilfully and wickedly offend the Lorde lewdly and loosely behaue themselues theyr burden is vpon theyr owne backes and the God that euer was holy and pure will paye them home accepting the industrie of the parents in good woorth Moses expresseth not how Iacob greeued when hee heard this but onely sayth it came to Israels eares that is was doone Surelye the reason was this that wee might thereby conceiue that the greefe was greater then could bee expressed to haue his bed defiled by his owne Sonne So reade wee the Paynter that portrayed the intended sacrifice of Iphigenia paynted her father Agamemnons face couered because it was not possible to expresse will the countenaunce of a man so plunged in woe Thinke wee then earnestly of Iacobs sorrowe but know that we cannot think how it was And what crossing griefs the Lord sends vs let vs striue to patience by these examples Yea let vs growe by these examples to a Christian strength against worldly scandals and offences not moued by them to wauer vp and downe as some doe condemning truth and iudging persons by faults and offences that do happen As if one should say see the religion of these men can it be true can it bee good when the professors of it haue such spottes Simeon and Leui cruell bloudshedders Dinah wanton and wantonly defiled and now Ruben an incestuous person defiling his owne fathers bed How shoulde the religion of these men be good Surely the idolatrous ignorance and ignoraunt idolatrie of the Gentiles of the Cananites Perisites Iebusites or such like was the good religion and not the way that Iacob serued God by Were this to reason well or rather for the fals faults of men to condemne the truth of God to censure men by their imperfections not to be what they are in deed and truth though thus defiled Yet this is the common reasoning of the world and thus dayly some stumble at mens offences But let vs bee wise and learne by this to take a surer course to iudge both of men and of religion Iacob and his family had the true religion though thus sinfull flesh offended sometimes All were not euil in such degrees though some offended too much Bewayle the falles wee may of those that professe the trueth nay bewayle them we ought with a sighing hart but forsake truth for them or condemne truth to be no truth we may not we dare not we ought not Let God be true all men lyars Let truth be truth all men sinfull yea such great Patriarks as these were not euer free Though his iudgement shall be great that giueth the offence yet they shal not be excused that so far take the offence as for it to forsake the way that is right Then hauing thus profited let vs marke againe in this example of Ruben the safetie of sinners notwithstanding sinne that truely repent and forsake theyr sinne Ruben was not a castaway for euer from God hauing thus offended but sorrowing and sighing as no doubt hee did for this vgly transgression the bloud of Christ Iesus beleeued of him then in time to be shed as we beleeue now that it hath beene shed washed him cleane and procured pardon with God that all sorrowfull sinners might haue fayth and not dolefully die in despayring wo if happily they should fal at any time through strength of flesh of world or deuill Thus therefore againe let vs profite by him and deny to none that hath fallen comfort if sight cause sorrow from an heart not fayning 9 The death of Isaac the father of Iacob is an other thinge mentioned in this chapter who enioyed the presence of his sonne Iacob to his great comfort before his death And Iacob to all his griefes had this also added the death of his father So that if you thinke of the course of Iacobs life but euen hitherto surely his griefes were many and his crosses great such as we doe not indure with that patience that both we ought he did neyther yet with that comfort as by this example and others of Gods deare ones we are iustly incouraged vnto God giues friendes and God takes friends fathers and mothers sisters and brothers or whatsoeuer and he spares not any when he will though hee loue them dearely Abraham looseth Terah his father and Sara his wife Isaac looseth Abraham Iacob now Isaac beside other friends whom each of them lost in their times This is our estate we hold these things during pleasure and are tenantes at will not otherwise That the text sayth Isaac dyed full of dayes it may well teach vs that there ought to bee a contentment in vs euen with yeares which indeede is not in too many But we couet to liue and still to liue and euer to liue if it were possible This world so pleaseth vs as if we dreamed of no other these earthly pleasures seeme the ioyes we wish and death death O how bitter is the remembrance of thee euen in very olde age Surely olde Isaac was not thus and I trust we will note it to our good and thus much now of this chapter Chap. 36. THe principall matter of this Chapter is the progenie and ofspring of Esau in the obseruation whereof diuers good things may be noted respected no doubt of the spirit of God when hee caused it to bee written As first it showeth the trueth of Gods promise made concerning Esau chap. 25. ver 23. and elsewhere and yeeldeth vs this sweete comfort that if the Lorde be so sure to them that are not of his household and familie but hated as Esau was how assured may wee be that hee will neuer fayle vs in any thing promised except he fayle to be God 2 When it is sayde that Esau remooued his dwelling and gaue Iacob roome were it of fauour or were it for other profitable respects in the world to him we may well note the ouerruling power and prouidence of the almightie for his euer Had they liued together being both so great as the 7. verse
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
before the hatred growen in the brethren against Ioseph in this second part of y e chapter we may sée their execution and practise of the same against him when they had oportunitie The oportunitie was this Their father sendeth Ioseph into y e fields to them where they kept their cattel to sée how they did Whom when they saw in this sort come into their hands streight they conspired against him Now that the father would send him and that Ioseph would go hauing had such notice of their disliking of his dreames it plainlie sheweth the simplicitie of the godlie and such as haue honest minds that they are farre and often but too farre from suspecting and forecasting such perils as in déed are towards them and such euill nature in others as in time sheweth it selfe and bursteth out It is an old saying euen here we sée it true Vt quisque est vir bonus c. A man that meaneth truly and honestly himselfe thinketh all others to meane so likewise But it was so Though olde Iacob meane no hurt neither yet Ioseph the other brethren doe and conspire his death when in loue sent in loue he commeth to sée howe they did Though simple then it is good to be yet ouer simple beware to be Inter spinas calceatu Amongest thornes haue on thy shooes sayeth an other prouerbe and it is worthie practise 2 Out goeth Ioseph and thinketh no harme then as I said and he séeketh his brethren from place to place but he findeth blouddie enimies rather then brethren at the last So fareth it dayly with manie a man Wee séeke life but wee finde death at the Phisitians hands Wee séeke iustice we finde oppression wee séeke truth wee finde falsehoode and in a worde as Ioseph here wee séeke for brethren but finde farre otherwise in the end So dooth secret sinne couer it selfe euen in the Church militant to this day But who so reputed a brother becommeth a foe let him thinke what credite Iosephs brethren had with God or man for such hypocrisie and who so is halted withall and deceyued as Ioseph was meaning no woorse then Ioseph did let him turne his face from man and clap holde of God saying with the Prophet It is good for me to holde mee fast by God to put my trust in him and what protection and safe garde poore Ioseph found when hee was here alone in the middest of his no brethren but bloudie foes that comfortablie hope for at the same Gods hand who is one to day then and for euer to all that truelie cleaue to him 3 But why saith Moses so brodelie that they conspired to slay him This was much to bee laid in writing against such men No not a iote For it being so in déed the holie spirite of God hath taught vs notablie by it what difference is betwixt man and God Man in his writings flattereth and smootheth and dissembleth faults yea often for vice putteth in vertue and where in deede a dispraise was due yet there extolleth to the skie But Gods holie spirite in his writings dooth not so He speaketh plainly and euer truely of all degrées whatsoeuer Againe it sheweth that Moses was not directed by flesh and bloud for if he had he would haue couered the blemishes especiallie these great blemishes of his ancestours Thirdlie it is a rule to direct them to doe it and it is a warrant to them if they doe it that write stories and commit to writing facts of present or former times Trueth was euer without shame what blame soeuer it getteth vnworthilie But filthie flatterie maketh them liue with shame that vse it during life and shamefullie spoken off euen after death 4 Behold say they this dreamer or maister of dreames commeth A scoffe and a lewde scoffe the dreames of Ioseph being from God to a speciall reuelation of his great mercie in time intended to that house But we may well sée in it the fashions of the wicked and the lot of the godlie in this world often How differ these speaches Behold the dreamer and Beholde the holy man the holy woman the hote gospeller c Surelie both are scoffes alike from a prophane heart which God will visite with a whipping rodde in his good time Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie Man of God but with fire from Heauen the Lorde consumed such mockers· If the like fire from Heauen consume not our mockers let them yet bee sure that fire in hell shall neuer faile them 5 Come therefore say they and let vs slay him and cast him into some pit c. See what it is to harbor in our bosoms a dislike of a man and a hatred in time it leadeth vs euen to blouddie murther of the partie so disliked or at the least to a willingnes to do it if we be by meanes kept from the act For if a brother breath death agaynst his brother because he hateth him surelie men in further degrées from vs will neuer stand in our handes Then stoppe betimes if we feare God and abandon hatred out of our hearts Let it neuer lie boyling within vs and gather strength Such Patriarchs ouercome by hatred against their brother may teach vs whilest we liue what hatred is 6 Then shall we see what will become of his dreames As if they should say so shall wee proue his dreames false O blinded men the determined counsaile of God they will ouerthrow and by their power and practise they will preuent what hee will haue come to passe So thought the blinde Pharisies Priests and Elders that if they could compasse once the death of our Sauiour all should be well they should still deceyue the worlde the Scriptures should bee falle and whatsoeuer by Christ was effected shoulde bee preuented But was it so or rather did not all their malice woorke to the effecting of Gods purpose Herode by pollicie or crueltie open will kill the babe Iesus and then all shall be well yea euen to this day fooles will contende agaynst God and prooue him vntrue But away betimes with such dreadfull impietie God will bée true and his purposes shall be perfourmed when all earthlie creatures shall be confounded that stande agaynst him Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie So let vs thinke so let vs know so let vs liue till life take her leaue and all bee effected Our fayth our cause our profession and religion shall stande being the Lordes though thousandes of our bodyes bee destroyed by raging crueltie and all is not sure on our aduersaries side as they suppose when once they haue preuailed against some of vs. Blessed be God 7 But when Ruben heard that hee deliuered him out of their handes c. What Ruben was this Surelie euen hee that laie with Bilhah his fathers Concubine as wée
should be so to the other This practise of Satan and power of his venom is too to manifest euen in our dayes in such as condemne our Church-méetings our exercises of the worde and Sacraments and whatsoeuer we do in comparison of their owne supposed puritie Of whom it may iustly be spoken that Austen said Finxerunt se nimis iustos cum totum vellent perturbare They haue feined themselues ouer holy whē in this sort they would trouble al. For vs who are so abhominable to them let vs comfort our selues with the truth of our cause and with this example of Gods people whom yet God suffered thus to be iudged of by filthie Egyptians knowing that in the end these proude censures shall hurt vs as much as this contempt in the Egyptians did the Hebrues when it caused them to be placed in the land of Goshen which was the very best of the land of Egypt Let this suffice of this Chapter Chap. 47. The chiefe points of this Chapter are two The speech of the king with Iosephs brethren and father The extremitie of the famine TOuching the first it is saide that Ioseph went to y e king to tell him of his friends comming withall tooke with him fiue of his brethren whom he presented to the king aswell that the king might bee assured they were come as also sée what maner of people they were Wherein appeareth both the maiesty the wisdom of Ioseph that without the kings knowledge and expresse direction he would do nothing in this matter though his fauor were great with the king and verie extraordinarie well-knowing what meaner places then Princes Courts giue triall of that manie are the whisperers flatterers and maligners of them who with anie speciall fauour vse to be regarded of the chiefe Soone might they and peraduenture soone would they haue incensed the king both against Ioseph and his friends if this course had not warilie beene taken And what though the king before had giuen commaundement touching this matter yet safe it was to haue direction againe in a matter of his owne and of this nature to bring strangers into a Princes land to inhabit the verie best place of the same Who knowe the varietie of great mens mindes and what mountaines priuie whisperers can moue sometime when a man is not admitted to his answer but condemned vnheard will approue Iosephs wisedome and say it was necessarie The king when he saw them asked what trade they were of taking it as certaine that they had some trade So vnvsuall was it then for men to be idle But had he asked manie a man in our dayes there answer peraduenture would haue béene to seeke vnlesse they should haue answered that they vsed to walke from tauerne to tauerne with a white rodde in their hands to top Dasies withall These mens answere was not to seeke but readily they tolde the king they were shéepheards both they and their fathers that is men that liued by keeping and bréeding of cattell a most profitable and good trade for the wealth and comfort of a land Would God their example might worke with vs to cause vs to abhorre this sinfull idlenesse the mother of infinite euils amongst vs and to buckle our selues to some profitable seruice to the common wealth Surely it is for the dead to rest from their labours and not for the liuing altogether But many times I haue touched this matter and therefore now no more 3 Then sayd Pharaoh to Ioseph the land of Egypt is before thee in the best place of the land make thy father and brethren dwell c. We saw the kings gracious fauour to his faithful and true Ioseph before and now we sée his constancie in the same A most princelie vertue in him and a most swéete incouragement to the hart of Ioseph as they know that wish and want bound was Ioseph if he had had a thousand bodies and minds to haue serued such a maister with them all Farewell Pharaoh thou king of Egypt and liue being dead in the pennes of men whillest the world endureth for this clemencie Be thou to all men a mirrour of sweetenesse to faithfull seruants and teach euen them that know more then thou didst of Gods truth in this behalfe Ioseph praise thy lot also and say thou hadst mercie not alwaies found to serue such a maister so kind and so constant in fauour to the end not onelie to thy selfe but euen to all thy friends O marueilous comfort 3 Not long after Ioseph brought his old father also to y e king that he might sée him Who being come into presence saluted Pharaoh or blessed him Teaching vs therby how péeuish not how zealous they be that amongst vs méeting them who professe the same truth relie vpon the same God that themselues séeme to do yet wil not speake to them a word lest they should be defiled by saluting those that are not so factious to say no worse as themselues be O learned skill Iacob may salute Pharaoh of Egypt and we may not say good morrow to a true professor of the gospel But such straining at a gnat and swallowing of a canull will one day haue his iudge to whom I referre it with this little remembrance by the way 4 The king also spake vnto Iacob and asked him of his age to whom he answered that the whole time of his pilgrimage was an 130. yeeres few euill haue the daies of my life bene and I haue not atrained vnto the yeeres of my fathers c. Where we haue a comfort both against shorter life and more affliction then our fathers haue had if the Lorde so please to haue it He dealing no otherwise in that with vs then with Iacob his seruant That he also calleth this life a pilgrimage hath his profite euer to admonish vs of another place and to plucke our affections from this sinfull world We haue not here an abiding citie but must looke for one from aboue setling our selues and our businesse no otherwise in this worlde then becommeth pilgrimes that must along to another place This do not many whose buildings and purchasings and vncessant cares giue shrewd shew their hearts are here not as pilgrims hearts but rather as men that dreame of little good when this life is ended Read the 49. Psalme the 2. Cor. 5. and meditate of them 5 Then Ioseph placed his father as Pharaoh had willed and Ioseph nourished his father and his brethren and all his fathers housholde with bread euen to the yong children See the dutie of a godlie childe to his deare father not to sée him want the comfort of his abilitie anie waies during life And see how cruellie Ioseph now reuengeth his brethrens wrong done vnto him when he was yong He nourisheth them and theirs with comfortable foode during all the famine Such remembrances of iniuries such reuenges are in the godly stil