not as by any vnder instrument and inferiour meanes as wickedlye the Arians would conclude but as by his substantiall power and vertue And againe as wee saye the fyre shyneth and the light of the fyre also shyneth so all which the Father dooth the Sonne also dooth Thus much of this poynte 2 What was created Heauen and earth say these words of Moses heere And Heauen and Earth and Sea and all things that are in them say the Apostles in an other place But that the generalitie bee not mistaken you must remember that needefull limitation which the Apostle addeth when hee sayth All things that were made By him all things were made and without him was made nothing That was made By which clause is made a plaine distinction of things created from things vncreated Nazianzene Epiphanius with other of the old writers rightly concluded vpon it against the Arians that as the Father was not made nor created so neither Sonne nor holy Ghost were But especially this clause discerneth and distinguisheth the workes of God and good creatures from sinne and death and such like which were not things made but came otherwise not things positiuely as I may speake of themselues but a priuation destruction and horrible deprauation of the order first made by God Thus teacheth Iohn when he maketh Satan the author of lyes and saith then he speaketh of his owne Againe when he saith the concupiscence of the flesh is not of the Father but of the world and in the next Chapter He that committeth sinne is of the Deuill for the Deuill sinneth from the beginning And as for death By sinne came death saith the Apostle and the rewarde of sinne is death c. When it is sayd therefore that God made all things remember to adde this all things that were made as S. Iohn dooth and so shall you exclude from the worke of God all sinne death deformitie confusion tyranny calamitie and such like which being neuer made by God are crept in by Satans malice and mans corruption as breaches and blots of Gods order 3 When In the beginning saith Moses heere and much a doo haue curious heads made about these words But if we haue that reuerent feare in vs that all men ought to haue toward the word of God they are plaine inough for if he had said in the end God created heauen and earth would we not streight haue conceiued that hee created them last to wit in the worke of the sixte day And why should we not as easily conceiue him when he saith in the beginning to meane nothing but first of all to wit the first day and so leaue all vngodly quirkes to a vaine heart that shall weepe for such wickednes one daye In principio say the best interpreters that is Certo ac definito tempore atque adeò in principio temporum non ab aeterno In the beginning that is in a certaine and definite time and euen in the beginning of time not from euerlasting In principio scilicet creandi In the beginning to wit of creating â—aith very rightly Abben Hezra God created heauen and earth And let these graue lights of graue and learned men sway more with vs then a thousand subtilties which as Syrach speaketh are fine subtilties but vnrighteous This creation of it in the beginning conuinceth the falshood that it is eternall So do many things mo beside this and namely that computation which is generally receiued of all men of the yeares which it hath indured and which be now past since the creation But neuerthelesse on go some with their blinde concepts and would prooue the contrary For first say they if we grant the world had a beginning then was God idle euer before but that is absurd therefore it was not created but was eternall We may answer them first that the rule which they harpe vpon in this argument namely that Perfectissima causa non est otiosa the most perfect cause is not idle Non est vera dea gentibus voluntariis is not true of such things as worke by will or willingly as the most excellent Carpenter may forbeare his worke and action a time If they thinke that God was alone therein they shew themselues carnall and speake carnally For how should he be alone more then then now vnto whome all things are present though they be future and things that are not as if they were Hierom vpon this occasion citeth that saying of Scipio Nunquam minus solus qùam cum maxime solus Neuer lesse alone then when I am most alone And cannot this be true much more of God that he is not alone without these creatures which he made Could he say it when his countrey was lost his wife and children freends and louers that yet all his good was with him and cannot the Lord say it much more that his good standeth not in the presence of creatures but before euer they were and now that they are yet all his is with him without them Christ sayth hee is not alone not in respect of any company of man or creature but in respect of his Father whome he saith to bee with him Nowe shall Christ not bee alone in respecte of hys diuine coniunction with hys Father and shall it not be alike with the Father in regard of his sonne and with the holy Ghost in regard of them both and with eache of them in respect of others Surely that inseperable vnitie of the Trinitie denyeth to euery person a possibilitie to be alone And that insearchable mysterie of the fruition of his owne glorye is other manner of company if I may so speake then all the creatures of this world can yeeld him O but yet say they what did God euer before Verely saith Austen he made Hell for such busie braines vnreformed harts and toongs that will so curiously enter into Gods secrets How much better would the words of the modest and godly Apostle become them O the deepenes of the riches both of the wisdom and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out who hath knowne the minde of the Lord or who was his counsellâ—r c. Secondly they reason thus The moouer the thing mooued be relatiues and the one supposeth the other But God the moouer was euer therefore the thing mooued to wit the world But we answer them to this also truly that if there be a moouer actually then there must needes also be a thing mooued But God though he were from euerlasting himselfe yet did he not actually mooue in respect of these outward creatures which are without his essence but onely was Mouens potentia It is farre differing therefore to speake of one as was said before that worketh by wil and freely to speake of a thing that worketh naturally it is no absurditie to say y t the relation betwixt the first cause the
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
theyrs and by him onely it was produced to and for such terme as it was Neuerthelesse if we speake of causes in nature by which also God worketh when it pleaseth him diuers and sundry there were then now to be remembred if we will wherefore their life might passe ours as it did and bee so long The indifferent mixture equall temperature and good disposition of the cheefe and first qualities heat colde moysture drynesse is in nature the ground of life and by all probabilitie in that beginning this was so more then now Their dyet better and temperance more from surfetting and fleshlye pleasures then is now The region they dwelte in hote in a strength to drye vp and consume superfluitie of humors when anye were corrupt and rotten Theyr mindes quieter from eating and gnawing cares the shortners of mans life since iniquitie then being not so strong manye woes and vexations were vnfounde And lastly the fruites of the earth in their puritie strength and vertue not corrupted as after the Flud and euer since still more and more might be to them a true cause and a most forcible cause of good health greater strength and longer life then euer since by nature could bee 5 Their certaine death is noted to showe the truth of Gods worde euer infallible and vnmooueable The Lorde sayd if they did eate they should dye they did eate then death must folow or God be vntrue warning vs faire if wee will bee warned neuer to mince and qualifie what the Lorde pronounceth peremptorilye and flatlye for hee wil be true doe what we can and we shall fiâ—de it so Adam liued nine hundred yeares and thirtie but hee dyed Sheth nine hundred and twelue and he dyed Methuselah nine hundred 69 and yet he dyed dyed dyed is the end of all that God might bee true how long soeuer they liued The â—ame word of the Lorde is no falser nowe then then but the same for euer and therefore for this eaten Aple against commaundement dye we must still and whilst the world indureth would God this repetition of death death to all these Fathers might make vs as dulye to remember it as wee are sure truely to finde it To finde it I saye and God knoweth not wee how soone To daye I to morrowe thou saith the Wise man His conceipte was not vnprofitable that imagined mans life to be as a Tree at the roote whereof two Mise lye gnawing and nibling without ceasing a white Mouse and a blacke The white Mouse hee conceiued to bee the daye and the blacke Mouse the night by which daye and night mans life as a tree by continuall gnawing at last is ended Who can nowe tell howe farre these two Mise haue eaten vpon him Happely the Tree that seemeth yet strong ere night may shake and ere daye againe fall flat downe O let vs thinke of this vncertaintie and that is all I wishe by this speeche Adams coate of Skins might fitlye remember him of this And what weare wee still in our most ruffe which appertayned not sometime in some sorte to a liuing creature by whose death we being clad may fitlye thinke of our owne deaths that are so sure But you see the Snowe howe blinde it makes a man by his great whitenesse so dooth this worlde by his manifolde pleasures baytes and allurement dazell our eyes and blinde vs so that wee forget to dye wee dreame of life when there is no hope and wee cannot heare of it to goe awaye O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all thinges yea vnto him that yet is able to receiue meate 6 In the 22. verse it is sayd that Henoch walked with God To walke with God sometime signifieth to obey and serue to reuerence and feare the liuing God and by the way when it dooth so if godly men be said to walke with God I pray you with whom walke they that are vngodly Surely with him that if they saw him would feare them and shame them to bee arme in arme with so foule a guest But what the eye seeth not the heart feareth not yet the end will finde it when it is too late In this place to walke with God signifieth he was translated out of this life and world not by death as others but aliue as were no others then to liue with the Lord. Which translation to him was insteed of death that following to him by this rapt that to others without it after death The Lord did this to giue vs some signe of the resurrection to a better life prepared and to be a testimonie of the immortalitie of soules and bodyes As to inquire where hee became is meere curiositie The like wee read of Elias the Prophet that he also was caught vp into heauen in this extraordinary manner Many vaine motions about them both by idle heads which I will not scan Yea euen godly men haue waded further then by any necessitie they were constrained for where God hath not an answer we should not haue a question that is where it pleaseth him to be silent we should not be sifters for he concealeth nothing that may be profitable Syrach is alledged where it is said that Henoch was translated into Paradise But as the booke is not Canonicall so in that is the Latin translation false the Greeke hauing nothing of Paradise but simply that he was translated Other guesses and talkes I take as they be onely guesses and passe them ouer Where should they be but with others of the godly where they are their bodies in the rapt changed as the Apostle saith all ours shall be when corruptible shall put on incorruption and mortall immortalitie and as they that bee aliue at the Loâ—des comming shall be changed For wee shall not saith he all dye but we shall all be changed The Lorde shall descend himselfe from Heauen with a showte and with the voice of the Archangell and with the Trumpet of God and the dead in 〈…〉 first Then shal we which liue and remaine 〈…〉 vp with them also in the cloudes to meete the Lorde 〈…〉 and so wee shall bee euer with the Lorde So were these no question at this time changed That againe the 〈◊〉 may be so caught the Apostle showeth when he sayth he was so wâ—â—ther in the bodye or out of the bodye saith he I knowe 〈…〉 thereby that both might bee Wee read howe Philip was caught from the Eunuch and found at Azotus but I go no further in this matter 7 God tooke him awaye saith the 24. verse and it maye well remember vs of the care that the Lord hath ouer his euer to deliuer them from the woes of this worlde when it shall be good He seeth and knoweth vs and our estate while it may
to be in his great mercy Yet what is so lothsome to wicked wretches as the company fellowship kinred or acquaintance of the godly But what maruell since like with like are best pleased 7 If you aske how all the beasts were gotten the text answereth they came of themselues God compelling them by his diuine power to present themselues before Noah as before Adam when he gaue them names in the second Chapter 8 In the 11. verse you see the time In the sixt hundred yeare of Noahs life in the second moneth the seuenth day as we recken about the beginning of May when all things flourished and yeelded show then euen then began this wofull tragedie of mans destruction So sure shall it be that God sayth and so inchangeable is his purpose Then were all the fountaines of the great deepe broken vp and the windowes of heauen were opened heauen and earth agreeing together to accomplish Gods will and to destroy mankinde O heauie day when man should so offend God that the creatures abhorre him the fountaines and deepes and waters below and aboue But nothing will warne some men 9 When all were entred into the Arke the text sayth God shut them in thereby declaring that by his diuine power they were only saued and the Arke kept whole against all dangers and insinuating to vs the like cause of all our safetie euermore It is not our house our Castle or tower when we go to bed that saueth vs but that the Lord shutteth the dores and closeth vs in this is our suretie that no power can withstand whatsoeuer it wisheth this is our safetie that wee may trust vnto Were the gates of the citie iron or brasse if he shut them not they wil neuer hould out but were they wood or clay made strong by his defending mercy no canon can batter them nor man get them open to hurt any within whome the Lord will haue safe and to that end hath shut within them 10 Then all flesh perished that moued vpon the face of the earth sayth the 21 verse But whether man perished eternally or no that is the question I meane all that were drowned in the flood whether were they also condemned to hell and so perished that way we may answere truly that it becommeth dust and ashes to leaue Gods secrets to himself but for the argument that therfore it should seeme so because they tasted of his outward iudgement alike it foloweth not for the two theeues crucifyed with our Sauiour had like outward punishment and yet not one inward condemnation Many dye the deaths of seuerall offences and yet are saued by mercy in the world to come God forbid we should censure men so as to conclude their eternall death vpon their temporall suffrings We may not do it well may wee learne by these words that all things perished that if nothing could help it selfe when God was angry what shall it be that shal haue strength to helpe vs and sheeld vs from his wrath may the strength of a Gyant gold siluer horses wisedome or any thing do it no all these things in this flood could not profit any thing the owners of them and so shall it euer bee therfore trust not to them 11 The rayne from aboue and the fountaynes beneath are things we cannot lack yet see we in this place how they made a flood Learne we then by it what a great difference Gods fauour and anger make in the same creatures If in fauour he rayne we are nurished by it if in anger he do it we are destroyed so is it with the fire with the aire with our meates drinks and whatsoeuer we vse in this mortall life his mercy maketh his wrath marreth the same thing O how should wee then valew Gods fauour how should wee seeke to haue it and feare to loose it Pray we when we rise and pray we when we sleepe that his creatures we may enioy in fauour euer 12 Only Noah was left aliue and they that were with him in the arke Yet say the wicked in the Prophet Malachie It is vayne to serue the Lord there is no profit in it But wee see the contrary in this place and euer If the Lords wrath be kindled neuer so little blessed are all they that trust in him When mountaynes and hills castles and forts trees nor any tall towres can saue a man this keepeth him close from all harme and not onely him but his friends with him that he was godly and serued the Lord. Let this be our gayne then whilst we see this light and we shall neuer loose Doest thou thinke to reigne sayth God because thou closest thy selfe in Cedar No no thy fathers godlynesse made him prosper and thy want of that shall make thee perish be thy Forts neuer so strong thy braueries neuer so many they shall not serue Reade the 3. of 1. Peter the 20. verse Chap. 8. After mercy commeth iudgement and after iudgement mercy againe as we may see in this Chapter wherein wee haue The ceasing of the flood to the 15. verse The comming out of Noah to the 20. His sacrifice and Gods speech to the end COncerning the first wee see the author GOD. The meanes hee made a winde to passe vpon the earth the fountaines of the deepe and the windowes of heauen were stopped c. The time when after the hundred and fiftieth day by our computation about the 19. of October and for other particulars 1 It is sayd the Lord remembred Noah wherin is discouered vnto vs the most faithfull care and carefull faithfulnes that is in almighty God for his true seruants euer he loketh vpoÌ„ their perils he seeth their dangers and in his due time he remembreth to releeue and release them as he did heere Noah and his family Can the Bride forget her ornaments nay can the Mother forget her childe these things be hard and easily are not done yet suppose they might be done the Lord for all that cannot forget his who making him their God he hath made his seruants and written them in his hand yea made them as signeâ—s vpon his right finger that he may neuer forget them O Lord sayth Dauid what is man that thou art so mindfull of him or the sonne of man that thou so regardest him Tary then but Gods leysure as Noah did and be sure of remembrance in due time as he had 2 To strengthen vs in this consider how it foloweth of the Cattell that God also remembred them Alas doth the Lord care for Sheepe and Gotes yea for creatures many of meaner regard and forget man in his tribulation and wo Behould the fowles of the ayre do they sow or spin to be fed and clothed thereby yet God remembreth them O how much more man that is Lord of all these if we had faith 3 When it is sayd the fountaynes were stopped
to the contrary But what do they coÌ„sider that bring doctrines to the word and would haue the word confirme them not learning all doctrines from the word as they should 3 The third part of the Chapter beginneth at the 16. verse where wee reade that Abraham went to bring them on the way noted no doubt by the Lord to tell how euery way Abraham vsed his guests with hys best kindnesse Alacriter inuitare to inuite hartely liberaliter tractare to feast chearefully comiter dimittere and to send away friendly and kindly a stranger or guest it is perfit hospitalitie and very true and commendable curtesye And this we see heere was in Abraham who vnto the former added this that at parting he brought them on the way Surely this mention made of these things by the Lorde is a very great testimony of his great good liking of them 2 Shall I hide from Abraham that thing which I do See the loue of the Lord God to his faithfull children seruants loue conceyleth nothing The Lord loueth Abraham and therefore he cannot hide from him what he is about to do A friend will impart his minde to his friend and whosoeuer regard what God coÌ„mandeth as Abraham did God calleth them his friends saying ye are my friends if ye do whatsoeuer I commaund you 3 〈…〉 the iudgements of God are 〈…〉 now and then with their intents and meaning 〈…〉 men inioy no such blessing Surely sayth the Proâ—hâ—t the Lord God will doo nothing but he reueyleth his secret vnto his seruants the Prophets not meaning euer in all things but sometimes and in some things especially in his iudgements toward that people of the Israelites So woulde God heere impart his purpose to Abraham his Prophet and seruant 4 Seeing hee shall be a great Nation c. And who shall make him so great a Nation surely the Lorde who had nowe alreadye promised and determined it Why then because the Lord hath been good hee will bee good and adde mercy to mercye In deed it is so and what a comfort is this Can any tongue expresse or hart conceyue thys goodnesse of the Lord To drawe an argument from his first mercy to a second and from a second to a third and so euer on froÌ„ mercy to mercy O sweetnesse and goodnesse This knewe Dauid well and therefore in euery Psalme almost he prayeth hym to be good to hym because he hath been good to hym before Thou hast set mee at libertie when I was in trouble therefore still haue pittie vpon mee and regard me c. In the Epistle to the Romanes the Apostle thus reasoneth also concluding that since God had not spared his owne Sonne but gaue him for vs to death therefore it could not be but with him he should giue vs all things also Man vseth to reason thus I haue bin good therefore he may not grate vpon me any more and I haue done a very great good vnto him therefore in all equitie reason I am not further to be vrged But our sweete and gracious God quite contrary I haue been good and therefore I will be still and euer good and the greater benefites I haue shewed the more sure it is I will not stand at the lesser but from the more to the lesse with me shall be euer a sure sequele And if I haue bestowed mine owne Sonne vpon man euen to death how should it bee thought that with him I will not giue farre lesser things also O sweet agayne I must needes saye for what man or woman hath not thousands of mercyes from the Lord and therein euen so many comforts to his â—ealt that he will neuer forsake him but I may bouldlye and with a cheerefull heart say O Lord be mercifull vnto me not because I haue beene a good seruant to thee but because thou hast beene a good God to me If my obedience were to be the argument why thou shouldest show me fauour my heart were gone for I knowe mine owne wickednesse and my sinne is euer before mee But since thy former goodnesse in thy sweete mercy are arguments to thee of more goodnesse to bee showed by thee to the former O Lorde I abound with such arguments to mooue thy maiestie blessed bee thy name for them and I praye thee my God and my comfort so gratious and kinde to adde mercy to mercy fauour to fauour and help to help in this neede of mine that I owing thee now my self for so many mercies I may for more owe thee more then my selfe or my selfe many and many times to loue thee to feare thee to serue thee and praise thee whilst I haue a daye to liue Thus may we chaw this comfort in our mindes and tast the sweete of it 5 Yet if wee haue any care of the Lords glorye surelye the Lorde hath a quicke eye to see it and euen for that also in mercye he will doo for vs and to vs for behould what followeth here as a second reason why the Lord will reueyle his purpose to Abraham and hide nothing from him For I knowe him saith he that he will commaund his sonnes c. A good thing to moue vs to all obedience generallye which the Lorde euer seeth and to this particularly of teaching and instructing our families and companyes which the Lorde heereby to set an obseruation of it moste greatly commendeth Abraham did it and God highly extolleth it we cannot abide it and shall he likewise prayse vs Abraham did it so many hundred yeare a goe and is it nowe but a new deuise that is not needefull Surely conclude thus and it is moste true he instructed his familie that they might know as he knew and religion and the seruice of God liue in them to the glorye of God when hee was gone And for this God will hide nothing from so carefull a seruant wee will not do it but are bothe ignorant our selues and let others bee also caring not what betommeth of Gods glorye either in our life or after our death and therefore from so carelesse wretches hee will hide all his secrets all his counsels yea all his comfortes and the lighte of his countenance for euer Beware beware then whilest we haue time to amend and reforme this fault 6 When the Lorde sayth The crye of Sodome c. hee would giue vs thereby to consider well the horror of sinne So great and so vglye so fowle and greeuous that it euen cryeth and shriketh in the eares of the Lorde for vengeance Caine thy brothers bloude cryeth to mee out of the earth c. Shall we then nourishe and foster that with such pleasure that day nor night ceaseth to solicite the Lorde against vs yea to crye in his eare that he would awake and plague vs Surelye that man that woulde crye still against vs but to man we would abhorre and hate and that which cryeth lowder then all the men
friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrè tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone
title and interest in Christ and religion I wyll releeue thee The Christian shall thinke and say My distresse is great and what good dooth my faith and profession now to me can my title and name now releeue me can I liue by the name of Christianitie is eyther meat in my belly or money in my pursse by religion No I may dye for hunger and lye in prison for wante for all my Christianitie and therefore better is it for mee to take goulde and siluer meate and drinke pleasure and comforts of this life and be out of this want then to cleaue and be wedded to my faith still away then with this that helpeth not and welcome that that neuer fayles Forgiue me the penny and I shall want nothing Were not this a prophane speech of an vntaught minde and man were not this a most horrible contempt of a most holy profession Then thinke of Esau by this What saith he is this birth-right to me now that I am like to dye for meate as if he should say giue me for my belly and let it go that feedes me not and so foorth Nowe if this be vgly before our eyes as I am sure it is then learne wee by it neuer to measure spirituall things by worldly profit to back and belly and pursse c but thinke of spirituall things in theyr kinde and know that he that feareth God shall wante no manner of thing that is good Godlinesse hath the promise of the to come and of this life also that is of all necessaries heere as shall be best Seeke first the kingdome of God and the righteousnes thereof and all these things shall bee cast vnto you With many and many such promises 15 Sweare to me saith Iacob and why sweare Of like because hee knewe the instabilitie and vncertaintie of Esau nowe in this minde now in that neuer constant in the word spoken Therfore he maketh him sure that he shal not start with an othe which doubtles very Esau made religion of to the condemnation of manie amongst vs that thinke they be better then Esau and yet care asmuch for an othe as for their ordinarie speeches we may learne by Iacob with worldlye men to deale somewhat worldly that is to make surer of them by such lawfull meanes as we can then we would of others whose consciences be better and constancie in a word spoken farre otherwise then this mans was 16 Then he sware and sould it Preferring as worldly men doe an earthly commoditie before Gods spirituall graces which the godly doe not The preheminence of the birthright was this Habebant ius Sacerdotii regni in familia They were Priests and kings in the familie after the fathers death They had a preheminence aboue the rest in the diuision of the fathers inheritance Deutro 21. They succeeded the father in all dignitie principallitie and honour They had authoritie ouer theyr yonger brethren so that they rose vp at theyr presence and ministred to them Spectabat etiam vitam aeternam It had also his reference and respect to eternall life All which being great things this prophane man made little accompt of but sould his title to them all for an easie price according to a sillye feeling of spirituall grace Beware we by him as the Apostle warneth to the Hebrewes that wee bee not like him Reade the Apostles wordes your selfe Many among vs can skill more of Sheepe and Cattell Corne and Wine Farmes and rents then of spirituall regeneration and death of sinne Such sayings sauour not ought vnto them but remember Esau and I say no more Lastly when Esau had sould it and Iacob gotten it then falleth he to his meate freshly that Iacob set before him and contemned the birthright See I pray you the remorse in wicked men when they haue offended They eate and drinke laugh and are merry this is the care they take and feeling that they haue A fearefull dulnesse if we thinke of it not onely to do wickedly but to be so farre from repentance afterward Yet is this vsuall with many men Dauids heart smote him when hee had offended and it was Gods grace and spirit in him so shall it be in vs. A stonie heart is a plague of God and a fleshie heart his good blessing The one for his enemies the other for his children This feeling heart and tender sense when we haue shipped the Lord giue vs euer to a true repentance and rising vp againe Chap. 26. The heads of this Chapter these The famine verse 1. The exile of Isaac and his accidents to ver 15. The hatred of the Palestines against him to 16. The couenant betwixt the king and him 1TOuching the first wee remember and the words remember vs also that God tryed Abraham this mans Father before euen with the same affliction in a strange coūtrey and now he tryeth his sonne after him with the same Thereby giuing vs occasion to learne that euen such temptations as others before vs our Fathers and brethren haue tasted of we also must expect and prepare our selues for The cup of affliction is not appropriated to some fewe but made ready euen for the whole number of Gods elect as the Father of wisedome shall iudge it sit Now if others also haue drunke with vs both before and shall after then false is that peeuish perswasion that Sathan so faine would fasten in our mindes that none but we taste of this crosse or in this sort and such like It is not so but as heere what Isaac is tried with his father also indured before so what we abide others in like sorte haue abidden and it is no more token of Gods displeasure to vs then to them but his messenger in loue to invre our faith both to them and vs. The Apostle Peter is very plaine let not his wordes depart from before your eyes day or night whom resist saith he stedfast in the faith knowing that the same the same afflictions marke it are accomplished in your brethrē which are in the world Both of which place and matter I haue much more spoken in the last petition of the Lords praier to your comfort I hope if you will there see it and consider it 2 The Lord appeareth to Isaac and saith go not downe to Egipt c. where we see the care prouidence of the Lord for his chosen euer whom though he exercise as it pleaseth him yet he neuer leaueth destitute of his comfort His eye sleepeth not nor his loue fainteth but euer he is ready to supply an other waye what wanteth someway to his children Gen. 41. He admonisheth Pharoh of a famine to come by his seruant Ioseph and whye But that so he might prouide for his seruant Iacob a place to be fed in 2. Kings and 8 you haue an other notable example of this mercy Let the Lord then worke his
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
not with that heat or both seeing and feeling he lingreth reformation ouerlong She had stolne hir fathers idols as you heard before and what others they had gotten in the spoile of the Cittie it is vncertaine Prone is our nature by naturall corruption to such abuse and if Iacobs people so well instructed will yet be halting O what are we This cleaueth to our bones and the very marrow to be superstitious and delighted with euill The Gods that be seene best like our humors and what hands haue made we repose trust in but fie of this folly if wee bee aliue and not dead in heart to God and grace 3 What then did God abhorre the household of Iacob and refuse it to bee a Church No howbeit that familie was thus blemished and the wife of his loue that slepte in his bosome thus all too spotted yet euer were Iacobs sacrifices acceptable vnto God and his family cared for as his Church Note we thereby not to loue idolatrie or to mingle the wheat with the chaffe ne yet to extenuate Iacobs fault nor to followe him our selues in not reforming But note wee this and note it agayne that particular blemishes in some of a Church not yet amended depriue not the whole eyther of name or nature of a Church neyther make the good thinges therein done according to the worde as were Iacobs sacrifices of no effect much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church eyther not knowing or no waie approouing what is euill I could vrge the place harder if I would 4 In bidding them cleanse themselues and chaunge their garmentes lette vs note how outwarde ceremonies helpe inwarde duties vse them as helpes and not make them our rests thâ—nking all is doone when the outwarde thing is doone but knowe that cleane garmentes call for cleane heartes much more and cleansed bodies bid cleanse our soules much rather else are we like the Massing Priestes that washed theyr fingers so solempnely and neglected theyr consciences altogeather or lyke the hypocriticall Pharisies that scowred so carefully the outside and forgot so negligently the inside 5 Then they gaue vnto Iacob all the straunge Gods which were in their haÌ„ds c. where see a very notable example of prompt and ready obedience to the worde Blessed therefore he that had them and blessed they that so willingly hearken vnto hym Such Iacobs to bid and such people to obey would long and long continue these happie dayes of peace and freedome vnto vs with a gratious Gouernour and Soueraigne ouer vs in whose dayes wee may truly say mercie and trueth haue mette togeather righteousnesse and peace haue kissed each other But why are they so zealous and ready now hauing beene so dul hitherto Surely the daunger they sawe themselues in by that outrage committed was a great meanes of it And therefore well may wee marke howe profitable for vs sometimes are feares and dangers troubles and perplexities in this worlde Then are wee awaked and quickened that before were heauie and then wee both heare the worde and obey it with alacritie and readinesse Take then the crosse away and take our great good away as we plainly may see But the text sayth Iacob hid them vnder an Oke that was in Sichem when as wee read that Moses tooke the golden calfe that Aaron made and burnt it in the fire ground it to powder and strawed it vppon the waters and made the children of Israel drinke of it A zeale indeed against Idolatrie and superstition For aunswere whereunto it may bee sayde that good mâ—n haue their wantes and Iacob himselfe in this was not so prouident as hee might haue beene Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God the want pardoned and cast out of sight With comfort I say we see it beeing thereby iustly incouraged to doe good and to hate euill seeing there is mercie with God in sweete kindnessâ— to accept what is well and to turne his face from what is wanting Away therefore with all discouraging thoughts and verye sowre conceipts of no acceptance with God where any blemish or imperfection is For euen in this example if we had no mo it is prooued false 6 When Iacob thus had reformed his house he tooke his iorney from Sechem towards Bethel and the text saith The feare of God was vpon the cities that were round about them so that they did not follow after the sonnes of Iacob It is the Lord then that cooleth and quencheth the rage of men against his children yea it is the Lord that is able to mussell the mouthes of the Lions of this world wheÌ„ they bristle themselues beside his liking to commit any violence or furie vpon the godly Let him say nay and they cannot stirre let him saye I and they runne a pace The Diuels themselues cannot touche the Swine tyll they haue leaue of him and are porcorum setae numbred sayth the auncient father and his chosen children forgotten No no there is no power against the least of them except it be giuen from aboue Therefore care away comfortably sing we and say we Si deus nobiscum quis contra nos If the Lord be with vs who can be against vs. No doubt these inhabitants had burning harts against Iacob and his familie for the murder committed but both hartes and handes are bridled by him that bridleth the verye diuels and such a feare is stricken into them by the Lorde that Iacob goeth safely on his iourney and not one dare looke out of the doores after him to attempt any euill against him O sweete God O deere God direct vs aright to be thine truly and we see here our safetie Thou wilt defend thou wilt protect and mightier farre then our selues are thou wilt make to feare vs for our good Blessed blessed be thy name for euer and let our hearts till death be secure in thee Amen Amen 7 The next thing I note is the death of Rachell the wife of Iacob deere and deere and twentie tymes deere againe vnto his heart Who can expresse the woe of this daye and the bitternesse of this losse to the man of God Rachel is dead and is she dead O death voyde of mercy or respect of persons She dyeth vppon childe an increase of greefe she calleth the childe the Sonne of hir sorrowe a heauie worde But be comforted Iacob and leaue all to God who giueth and taketh at his pleasure And learne wee by thee whilst the world indureth to knowe worldly comforts whatsoeuer they be to be subiect to change Loue with vnfaynednesse what may be so loued but loue neuer too much for feare of a check So loue that wee thinke of losse if the Lorde so will yet so loue that we wish no losse if the Lorde so will Let his liking moderate our affections euer