that hee was assured his posteritie was chosen of the Lorde and euen for the kingdome that after folowed that it should be in his stock and line and belong to them Therefore sayth the Apostle that Isaac blessed Iacob by faith and Esau concerning things to come as did also Iacob in the ende of this booke when he was a dying This honor then that heere hee speaketh of shot at that which was fulfilled afterward in Dauid and Salomon but chiefely in Christ vnto whome all people are seruants and all Nations bow euen the knees of all things in heauen and earth and vnder the earth and to whome God hath giuen the heathen for an inheritance and the ends of the earth for a possession as sayth the Prophet Yet true also euen of the godly is this which is said he that curseth thee shall be cursed and blessed be hee that blesseth thee for euen in his holy tabernacle shall a place be giuen to them that make much of such as feare the Lord. And whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the bottome of the sea But chiefely I say it is true in Christ who descended of Isaac that heere speaketh thus which Christ whosoeuer curseth by abusing his person or contemning his truth c. that man shall be cursed and whosoeuer blesseth him by imbracing him and beleeuing on him c. that man shall be blessed 17 Iacob was scarce gone out when Esau came Marke I pray you the powrefull prouidence of almightie God how it ruleth and gouerneth times and seasons dayes and houres and moments of time to the safetie and benefite of his chosen For doth Esau come before Iacob is gone No first Iacob is out of his walke and then he commeth Yet see agayne the narrow escape and let vs learne by it not euer to looke for easy and great passage from perill but be content if hardly and narrowly God deliuer vs scarse he was gone yet gone 18 After long debating of the wrong at last Esau breaketh into teares but preuayled not Let it make vs wary and wise least prophaning the dignitie of our holy calling to Christ and vilely esteeming spirituall graces selling them as this man did for some base price and preferring profit or pleasure before them we at last bewayle the same as now he doth but all too late Let the Apostles exhortation sound euer in our eares Let there bee no fornicator or prophane person as Esau was which for one portion of meate sould his birthright For ye know how that afterward also whē he would haue inherited the blessing he was refused finding no place to repentāce though he sought it with teares Surely such men womē as hauing bin once zealous great louers of the word of preachers professors of the same with very forward affection in all good causes and after to please some mens humors to purchase to themselues this or that profit or that they may inioy some sinfull pleasure either forgoe all agayne quite or in great measure Let them take heed they be not either in or very neere the prophannes of this Esau For what do they else then contemne spirituall things to obtayne earthly sell their birthright that is their title to Gods kingdome had by walking in his feare for such sinfull reward as they gayne by their change God awake all cooled harts and giue them heate agayne that so are slipped and thinke not of it Remember Esau and beware Esau 19 This blessing which Esau wringeth from his father includeth temporall things which are common to the wicked with the godly And that breaking of the yoke from his neck your margin sheweth you when it was fulfilled That which I note in it is a certayne vicissitudo rerum an interchange of things For hardly hath bin scene or rather neuer that any man any stocke or any countrey should be euer aloft or euer below and vnder But the Lord changeth giuing the yoke and breaking it away agayne according to his good pleasure 20 Agayne heere in Esau wee may note some properties of a bad man voyde and destitute of any true grace and learne by them both to examine our selues and to auoyde them if wee finde them First hee hated his brother for this thing and hee that hateth his brother is a mansleyer sayth the Scripture Secondly hee thinketh in his minde a secret venome of a poysoned heart his tong hee stayes sed loquitur in corde hee sayth within him some euill Like as the Prophet sayth they imagine mischife in their hearts meaning the wicked Lastly hee appoynteth a time when hys Father shall bee dead beeing content to make fayre weather and to carry murder and suche murder as of hys owne brother tyll that daye Thys is an hypocrites fashion euer to forbeare euill for feare of men 21 But his mother heard of it He happely afterwardes bolting out some suspicion This is the Lord still and still and euermore in the behalfe of hys nothing so secret to their harme which some way or other commeth not out Thus hath thy power O Lord appeared mightely and by name in this Kingdome and the protection of thy faithfull seruant our deere and gracious Souerayne Queene Elizabeth O Lorde how hast thou opened the darknesse of sinne conceyued agaynst her royall person agaynst thys lande and the life of all that feare thy name For wee were sould wee were sould O Lord by many bloudy mindes shee thy sacred seruant first as our head and stay vnder thy Maiestie and then wee her poore people liuing and breathing vnder her shadowe not to be for seruants and handmaydes as complayned that Queene Esther to Assuerus for then they had not bin so cruell but to be destroyed after many miserable monstrous torments with bloudy sword of murdering mindes that should haue licked vs vp drunke our bloud til they had vomited againe for fulnes with the same And from all this thine owne selfe hath saued vs and set vs free giuing them their portions eyther by Sea or land by one meanes or other as they did deserue Out thou broughtest Esau his conspiracies at all times to this day and saued thy true Iacob whome thou hast blessed amongst vs and ouer vs to our vnspeakable comfort ten thousand wayes Some or other heard of it as Rebecca did heere and were instruments of wisedome counsell and seruice to preuent it 〈…〉 Lord wee thanke thee with the very soules of our foules wee thanke thee crauing mercy that wee cannot do it as we should O Lord continue thy mercy for thy mercy sake and let the soule of our Souerayne be still deere vnto thee write her deere Father in the palmes of thy hands and regard her euer as the apple of thine eye Continue
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
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
all flesh and so foorth therefore not to be feared It includeth felicitiâ— it excludeth miserie finisheth the toyles of age preuenteth the perils of youth Multis remedium nonnullis votum omnibus finis To many a remedye to some a wished thing to all an ende It deserueth better of none then of them to whome it commeth before calling Heathens haue beene strong and shall we be weake The Swans doe sing and shall wee weepe to thinke of death Mâ—râ— nomen tantum fidelibus saith the Father Death to the godlye is onely a name and no worse is in it Surely to dye no man feâ—â—eth but hee that dispayreth of life after death yet hasten not the time by thy desire for that is a faulte as farre the other waye It is the parte of an vnthankefull man eyther to wyll a good longer or to bee wearye of it sooner then the giuer and lender of the same dooth limit and is contented No man may breake the prison and let the soule out but he that inclosed it in the same Let all these comfort vs and let all these staye vs. Feare not when it commeth sente of God and procure it not till it come for anye dislike and discontent of a weake minde In a good age dooth the Lorde adde and who maketh ould but euen himselfe The hoarâ—e heyres are his gratious gift and the timely death is also his to escape the woes to come 14 For the wickednesse of the Amorites is not yet full saith the 16 verse Then God spareth many times till iniquitie be ripe and at an height Most true it is and let vs marke it It may well daunte those curssed spirites and stoppe the streame of those wicked hearts that flatter themselues because God yet suffreth What say they needes all this threatning of the preachers against mens dooings iwis God is not so hastie as they make him nor yet so readye to smite as they reporte him For my selfe haue hither to found him fauourable albeit I trode awry c. But take heede saith the Wiseman and say not I haue sinned and what euill hath come vnto me For the almightie is a patient rewarder but hee will not leaue thee vnpunished Because thy sinne is forgiuen be not without feare to heape sin vppon sinne And say not the mercy of God is great he will forgiue my manifolde sinnes for mercye and wrath come from him and his indignation commeth foorth vpon sinners Make no tarrying to turne vnto the Lorde and put not of from day to day for suddenly shall the wrath of the Lord breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance In this place wee see that God often spareth the wicked the wicked nation and wicked person man or woman not because hee will not smite but because they may haue a mightie payment and fâ—arâ—full vengeance together when their sinne is ful that at once he may destroy them for euer in his great iustice Knowe you then your selfe to treade awrye and doth God still suffer Stande in awe and goe not on Make not your sinne full by continuing of it For if you do your death is determined Many things moe yet hath this chapter but let these suffice now Chap. 16. The principall heads of this Chapter are these The double mariage of Abraham to the 4 verse The dispising of Sarah by Hagar to the 7. verse Her flight and returne to the end COncerning the first the occasion of it is noted when it is sayd Sarah was barren and bare no children to Abraham Her barrennesse sheweth the power of God in after giuing her a Childe and is noted to that end 2 In that shee layeth the fault vppon hir selfe and not vppon her husband saying The Lord had restrained her c. It sheweth hir spirit modest and godlye and telleth vs the better to discerne them that had rather blame any themselues and that in a thousand things then themselues in one Such Spirites bee proud and arrogant swelling with vaine concepts of themselues and poysoned with spite against others And if they be women they are no Sarahs we well know by this good marke of a good Sarah in this place 3 The Lord restraineth honest Women from child bearing and none but he but filths restraine themselues least their secret whordomes should appeare 4 If Sarah thought shee was finally restrained because of age it was a want in a good woman and a little spotte in a fayre face For God is not to be tyed to time to age and yeares But is as able when yeares be many as when they be fewer Yea age and youth to him are one if his pleasure be to haue it so 5 Hâ—r giuing her Maide to her husband noteth the corruption of that time from the beginning it was not so for male and female God created them first one for one and not mo for either at once 6 Abraham obeyed his wife and tooke her maide saith the texte and this also was a blemish though then indured as wee knowe He should haue sayd no I will not doe it we will trâ—st to Gods promise who is able to giue vs children though we bee ould when it pleaseth hâ—m and wee will tarrye his time But whome hath not a woman deceyued if she were hearkened vnto at all times 7 When Agar saw she had conceiued her Mistresse was despised in her eyes and so truly verified we see the prouerbe Asperius nihil est humili cum surgit in altum Pungitur in celsa simia sede sedens Nothing more proude than a beggar set on horsebacke and a verye Ape if you place him vp aloft begins to bridle the matter and take vpon him maruelously Secondly it teacheth that aduersitie is better borne then prosperitie of manye one Thirdlye it sheweth the end of euill counsell Sarah is beaten with her owne rodde 8 But dooth shee so applye it no but in a rage she flyeth vppon Abraham and chideth him because her maide abused her An angrye minde will lay the fault where it is not and especially an angrie woman 9 Abraham answereth his angrie Wife with meekenesse a vertue in him and best for her to appease hir wrath for fire neuer quencheth fire as we all know But a soft answer breaketh anger saith the Wiseman 10 Sarah handled her roughly after Abraham had answered and behoulde by it the certaintie of Womens affections Before she promoted her and now she plagueth her before she desired fruite of hir and now when she seeth the hope of it it will not serue To bee woone with the Egge and lost with the shell is a great inconstancie Sarahs cause was better but yet her hardnesse more then happilye answered the cause as it was 11 Agar runneth away when she should haue amended her fault and submitted her selfe to her mistrâ—sse so take wee the course in the crookednesse of our nature
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see is
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
Corin. 7. verse 14. 1. Thes 4. 1. Tim. 4. 〈…〉 Mariage holy in all men not onely in some Euery man Euery woman Verse 18. See by god what to shoote at in your actions Abuse of authoritie God considereth mans want before himselfe Note Verse 18. Woman a helper Wherein 〈…〉 1. Cor. 7. The man ought to furnish the woman The man as the sun The woman as the Moone Idle men spende what their wiues get Verse 21. Why of the rib made Note Verse 22. What maner of meeting is right marriage Pro. 19.14 19.22 It is Gods worke still to bring euery man his mate The praâ—se of a good woman Meekenes in a womâ— a Iewell Eccl. 36.24 Verse â—4 How farre Mariage may alow to forsake parents Vers 25. Three things to be learned by our first nakednes Iob. 1. Verse 25. We should walke before God without couers Esay 29. Verse 25. Innocency maketh bould and giltines ashamed Verse 1. The best things Satan most desirous and busye to abuse The greatnes of men abused by Satan to hurt Iohn 7.46 Act. 13. The meanes of Eue her 〈◊〉 Verse 1. Note How to auoyd euill motions Note How to auoyd outward assaults How spake the Serpent Iliad 9. Wily heds be fittest for the Deuill Why the woman feared not when the Serpent spake Note Where tooke our first mother such a great fall Verse 1. After the worde of truth commeth the word of deceipt Whisperers in sermon oâ— seruice time Seducers of youth 1. King 12. Truth elder then falsehood De prescript haeretic Satan tempteth where wee are weakest 〈…〉 〈…〉 marke it Verse 6. Many a man deceiued by his friend soonest Most easily by his wife Hâ—man folowed his 〈◊〉 counsel and set vp a gâ—llows to his woe Iob denyes to cursse God as his wife bad to his glory Verse 7. Pilate had done well if he had folowed his wife How many wayes eies ar opened Iohn 9. Num. 22. 1. King 6. Gen. 21. 1. King 6. Luc. 24. Act. 26. Esay Fearefull in respect of griefe felt but profitable in respect of good God if we rightly repent Verse 7. Men more carefull of secrecy then of innocency Verse 7. All our couers are fig leaues sely couers Verse 8. God calleth to repentance soone whome he 〈◊〉 God is not silent now in his walking The coole of the day what it doth signifie Sinne maketh vs hyde from God Verse 10. How hardly wee laye the faulte as it is A direâ—te confession required euer Prou. â—8 Verse 12. Translating and posting of faultes Verse 14. Chiefe ringleaders fyrst to be punished Mo gifts more puniâ—hâ—â—nt if abused Verse 15. Not only outward body but inward affections ruled by God Prou. 21.1 Friends in euil becom bitter foes The Serpent not quite destroâ—d why Verse 15. The benefite by 〈…〉 Verse 16 Womans punishment Chap. 4. Verse 16 Mans authoritie and womans subiection To wit in the woman Verse 17. Adams punishment Other procuring no excuse of sinning Priuie seducers Verse 17 The earth punished Men liuing without a vocation Verse 21. The beginning of apparell when A silken halter is but a halter Verse 23. Men abusing places of honor Verse 24. A figure Verse 1. Mariage not impeached 1. Sam. 6.14 15. Verse I Children the gift of God Verse 2. Names of children what they often show A comfort sweete Verse 2. Idlenesse hated Antiquitie of husbandrie Dise and Cardes Thinke of this yee ouer fine Farmars Verse 3. Hebre. 11. True worship hath euer God the author Roma 10. How ancient instruction of parents is of what force Verse 4. Leu. 22.22 Howe hypocrites discouer themselus Bad tythers Verse 4 5. Verse 5. Hâ—pocrits cannot abide their due rewarde How the fauour and dislike of God appeared 1. King 18. 2. Chro. 7. Iud. 6. Where the word hath no mouth haue you no eare much lesse an itching eare Verse 4.5 Men regarde meâ— for gifts God regardeth gifts for men Opus operatum Mala. 1.10 Esay 1. 〈…〉 How dangerâ—us anger 〈…〉 A faire speaking anger To set brethren at variance how olde a practise of Satan To hyde malice as olde as Caine. Verse 10. No secresie from God Ver. 11. c What the marginall notes suffice in heere I passe ouer Verse 17. Mar. 14.9 Syrac 49.6 Note Polygamy Verse 1. Eph. 4.24 Verse 2. The vnion of mariage Why women maried leaue their owne names are called as their husband Versâ— 3. Aâ—ams likenesse what Long life and death at last of the olde fathers Their life whye so long Howe so long Causes in nature of long life Cura quasi cor rodens Their certain death why still noted A white Mouse A blacke Mouse The vncertaintie of mans life Our apparell maye put vs in minde of death Syrac 41.1 To walke â—ith God Mich. 6.8 Where Henoch and Elias are 2. Kin. 2.11 Syrach 44. 1. Cor. 15. 1. Thess 4. Acts. 8. Verse 24. The Lords care for lâ—fe or death Coloss 3.1.2.3 Verse 1.2 MaÌ„s great corruption 〈◊〉 all 〈…〉 2. Ch 21 6 2. Cor. 6. Thinke of these reasons and mary vertue not wealth nor will Beautie is vaine Pro. 31.30 Verse 3. Gods great patience and long suffering Eze. 33.11 2. Petr. 3.9 Verse 3. Gyants Chap. 13.34 Chap. 3.11 Verse 5. God seeth all Verse 6. Verse 5. Mans corruption how great The measure of sin then how great God 〈◊〉 â—â—ow to anger O comfort to an heauie spirit Psal 27. Verse 7. God iust Verse 8. So God iust that euer mercifull and contrary Multitude or custom Verse 24. The resemblance of the Ark. Iohn 1.13 1. Pet. 3.21 Verse 1. Noah entred commanded Verse 1. Such God taketh vs as we will to â—ee a great comfort Verse 1. True prayse to be righteous before God not before men Verse 2. God careth to maintaine his worshâ—p and wee care not Verse 5. God hateth doubting Num. 20. The profit that commeth by the godly Gen. 1â— Verse 9. Verse 11. The flood commeth and creatures conspire to destroy sinners Verse 16. All safetie from the Lordes shutting in not ours Verse 21. Like punishment in this life doth not argue lyke in the next world Trust in nothing to saue if god do frowne Gods fauour and anger changeth the vse to vs of creatures Profit by fearing God against euil men Mala. 3.14 Psalm 2. Iere. 22.15 Verse 1. The Lords care ouer his euer Esay 49.15 Psalm 8. Verse 1. God careth for the cattell Math. 6. Verse 2. How to stay sinne Note Verse 4. The Arke stayeth A comfort Verse 5. Example of chiefe men Verse 6. Some things lawfull without expresse word Musâ— vpon the words Verse 7. What the Rauen might signifye Verse 8 〈…〉 1. Cor. 2.15 Verse 9. A fearefull change Note Verse 9. Better an inconuenience then a mischiefe Verse 10. The doue with an oliue leafe what Matt. 28.8 Verse 12. The difference of a good seruant and a bad A type of the godly Verse 16. All affliction of the gâ—dly hath his end Psaâ—m â—0 Verse
13. Euery thâ—ng in his season hath God for hys childe Verse 20. Thankfulnes euer in the godly Verse 21. Good works ioyned to true faith smell sweetly Verse 21. The seasons of the yere Gods gift still Verse 1. Comfort after sorowe Psalm 30. Verse 2. Beasts how bridled to hurte no more then they doe Verse 3. Flesh alâ—â—wed to eate Verse 4. Crueltie forbidden Verse 6. Murdeâ— restrained Verse 9. Verse 13 The Raine bowe why giuen An allegorie of the Rainebow Verse 20. Verse 21. The fauls of the 〈…〉 they profit The filthie sinne of drunkennesse Verse 22. Publiâ—hers of other mens waÌ„ts Verse 23 The good spirâ—t of them that couer as they may â—heir brethrens nakednesse Good men haue euill children Verse 24. Note Verse 1. Gods power mans forgetfulnes In the Church good and bad Truth elder then falsehood Oppression howe ould Verse 9. Tyrannie compared to hunting Sinne groweth by custome In euery towne a Nimrod great or little Earthly glory no true token of Gods fauour Psal 49. The wicked often prouiders for others that shalbe better then they Rom. 11.33 Caluin Verse 1. What language was first Aug. lib. 9. cap. 12 sup Genesin ad literam The Chaldie tongue Verse 4. Hyperbole Psal 107. Vnitie of language When the tower was built Bad counsell soone taken Iohn 11. Mark 15. Acts. 23.12 Gen. 19. â—1 Gen. 37 2â— 2 Sam. 13. â— 1. Sa. 16.21 Chap. 16. Verse 4. Vaine glorie how it pricketh to do euil Psal 49.11 Verse 44. W. Tedder Seminarie priest 1. December 1588. pag. 9 Ruff. li. 1.6 Verse 4. What the wicked feare commeth vpon them Ioh. 11.48 〈◊〉 21.30 Wicked men neuer see the true cause of Gods iudgements Note Verse 5. Magistrats must looke for cause iust before they smite Iohn 7. 2. Sam. â—6 Verse 6. There is a bad 〈◊〉 to bee auoyded 〈…〉 Feare not â—he heat of the wicked An vnknowne â—ongue God his worke to call 2. Tim. 2 1â— God looketh not at merit in his calling Rom. 9. All must be forsaken to follow God 45.11 Countrey impietie perilous Be not curious when God doth call Gâ—d euer calâ—eth vs to our goâ—d if we folow him Verse 3. God calleth by his word Heb. 12.25 Abrahams obedience Cap. 11.8 Monkiâ—h practise nothing helped by Abrahams leauing all c. Verse 4. Abraham patiently tarieth God his leysure Verse 5. The obedience of a faithfull wife 8.10.11 c The crosses of this good cupple The lot of the godly The weaknesse of chiefe pillers in Gods Church 17 God steppeth in to saue Sarah 18 How odious adultery to an heathen Nâ—te Verse 19. The griefs of the godly haue a good ende Psalme 34. A figure in Abraham and Sarah Verse 2. Riches giuen to the godly Verse 7. Wealth cause of contention sometime Seruants set maysters at variance Maysters excuses to deale in their seruants quarells Speech endeth anger and silence nourisheth increaseth it When maâ—hood â—s to bee â—hewed Verse 10. Pietie neuer bringeth losse in the ende Psal 34. 2. Tim. 6. 1. Tim. 4. Verse 10. Good men yeeld to reason Verse 11. Men gaping for pleasure get payne Good neighbours Verse 14. The continual weaknes of man needeth continuaâ—â— comforts from God Gods comfort◠〈◊〉 in fit times Obedience Thankefulnesse Open profession of religion Rom. 9.10 Verse 4. Rebellion 1. King 22. Iere. 38.4 Amos 7.10 Papists Rebells Math. 26. Rom. 13. Ambrose Sinne punished Verse 12. The euill of dwelling with the wicked Reade 1. Reg. 22. verse 32. how neere Iehosaphat was to a shrewde turne for companying with Ahab Verse 13. The Lords care for his Verse 14. In dâ—stresse of friend forget all former faules and helpe Warre lawfull Verse 15. Pollicy in warre Math. 2. Iosh 10. Act. 9. Verse 18. Religion and 〈…〉 together Melchisedechs fact no figure of popish Masse A rule touching types and figures Heb. 10.14 The comparison how it standeth Hebr. 7.1 verse 2. verse 3. verse 3. ver 5. c. Care of the credit of a professor of truthe Note verse 6. Aug. de genesi ad liter lib. 12 Gen. 41. chap. 40. Verse 1. How God comforteth Rom. 8. Psa 23.4 No losse in seruing God Mala. 3.14 Psal 23. Psal 4. Psal 144. Verse 2. Verse 5. Iustification by faith Rom. 4.23 Phili. 3.8.9 Verse 8. A signe asked Num. 6. God accepteth an imperfect faith The manner of olde coâ—enants and the sâ—gne of the ceremonies vsed Verse 11. An allegorie Verse 13. First sower and then sweete Verse 14. Sinne euer punished first or last 2. Thes 1.6 c. Gen. 4. Gen. 19. Exod. 14. Num 16. 2. King 2. Sorrowe hath an ende 〈◊〉 â—ere 25.12 〈◊〉 â—05 19 And ofâ—en 〈◊〉 welth Rom. 8 2â— Verse 15. The death of the godly full of comfort Gen. 5. Gen. 49. Chrysost Gen. ho. 29 Verse 16. God spareth till sinne be ripe Syrac 5.4 Verse 2. Good Spirits in men or women blame themselues before others Read Mal. 2. vers 15. Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Read Iob. 31.15 Verse 9. Verse 1. Theyr age noted for 2. causes Rom. 4.19 Verse 1. A comfort by Gods omnipotencie 2. Cor. 12.26 Verse 1. Godlynes gayneth God to vs and our children vngodlynes lâ—seth him to both 1. Tim. 4. 6. Verse 5. His name why changed Verse 7. Circumcision what and why there c. Verse 10. The sygne hath the name of the thing signifyed Exod. 12. 1. Cor. 10. Luc. 8.11 Tit. 3. Verse 12. Saluation not tyed to the Sacrament 2. Sam. 12.23 Note Maâ— 16.16 〈…〉 Verse 12. Not sinne but the imputation of it Note Verse 14. Contempt of sacraments Why Sarai her name was also changed Verse 15. Women thinke of this Verse 18. Fathers affection to children and childrens to fathers Note Verse 23. Great obedience A godly family Duties to God binde all Verse 1. Verse 2. How wee see and heare God Verse 2. How the Aâ—gells did eate A hartie householder loued of God Verse 5. True welcome wherein it consisteth Verse 5. Verse 6. Women shoulde haue rule in their owne houses and how Women keepe in c. 1. Tim. 5.13 Vers 6.7 Verse 9. Ministers Verse 10. Verse 10. Women desirous to heare and know euerye thing Verse 12. How wise men and fooles laugh Cap. 18.20 Vers 27.28 Verse 14. Priuie mockers marke it A â—â—sse ad esse Verse 16. Perfit curtesye Verse 17. Ihon. 15.14 Amos 3.7 Verse 18. The Lord will bee good because he hath been so O sweete Psalm 4. Rom. 8.32 Instruction of our families how hâ—ghly God liketh Verse 20. The horror of sin â—erse 20. â—ods great â—â—tience Note this and be of good comfort Verse 21. Knowledge before punishment Ouermuch credulitie a blot Read vpon Gen. 11.5 A true touched heart with regarde of God and his brethren Good men hope the best Of what price Gods children are with him Saluation not tyed to the Sacrament Actâ— 10. With what humilitie God is to be prayed vnto O comfort Verse 1. One