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
bee good for vs to liue we shall liue and when an other place shall be better for vs the Lorde as he did Henoch can take vs away yea and will if we trust in him 8 Lastlye let vs thinke vpon this occasion that though all of vs in bodye cannot obtaine this honour to bee thus caught vp to walke with God yet may we in minde be partakers of this much to ascend vpwarde to haue our hearts aboue and not beneath and to walke in spirit amongst those endlesse ioyes that are prepared for vs. Chap. 6. Hitherto wee haue heard of mans generation now must wee heare of his degeneration that wee may well perceiue if wee will see any thing how vaine a thing man is rebelling euer against his God This whole Chapter contayneth cheefelye but these three thinges 1 Mans degeneration from God in the foure firste verses 2 The iustice of God ordaining punishment for him from the 5. verse to the 8. 3 The mercie of God euen in this Iustice from the 8. to the end 1TOuching the first it teacheth vs as I sayd the great and greeuous corruption of man who the more bound hee is for mercy to serue God trulye the more apte and prone hee is to offend him highlye The Lorde had nowe increased mankinde them manye to theyr great comforts if they could haue vsed it and nowe without all regarde and thankefulnesse for such his goodnesse headily and hastilye wickedlye and vngodlye they prouoke him to anger and great displeasure against them by fleshlye following their owne willes euerye man marrying as hee best lyked for outwarde beautye without regarde of Gods liking and inwarde vertue The Sonnes of God that is the Children of the godlye sawe the daughters of men that is of wicked parents descended such 〈◊〉 Kain was that they were fayre and they tooke them wiues of all that they liked 2 Wee see howe greeuous a thing vnequall mariages bee when the godlye with the vngodlye the beleeuing with the Infidels the religious with the superstitious are vnequally yoaked surely euen so greeuous to God that for this cause especially the whole world was destroyed by the Flud The Lord is no changeling he disliked it euer and disliketh it still It is a secret poyson that destroyeth vertue more speedily then anye thing Salomon was ouerthrowne by the daughters of men for all his wisedome Iehosaphat matched his Sonne to Ahabs daughter and it was his destruction Hee forsooke the waye of the Lorde and wrought all wickednesse in a full measure Whye because sayth the Texte The Daughter of Ahab was his Wife Ahab was wicked but a wicked Wife made him farre worse for shee prouoked him saith the Texte Be not vnequally yoaked with the Infidels saith the Apostle for what felowship hath righteousnesse with vnrighteousnesse and what communion hath light with darkenesse what concord hath Christ with Belial or what parte hath the beleeuer with the Infidell It is a lawe of mariage that should not bee broken that it bee in the Lorde that is with his liking and in his feare with such as bee godlye and hould the truth Our children we allow not to marrye against our wils but our right wee challenge to giue a consent And shall the Children of God seeke no consent of theyr Father in Heauen to theyr marriages But his consent hee will neuer giue to marrye his enemie and therefore doe it not It is not lawfull it is not expedient if it were lawfull The Flud came to so much such disobedience and forget it neuer 2 Consider how God hateth it that in mariage onely beautie and fauour should be respected for theyr fairenesse the sonnes of God chose wicked Women saith this place and God plagued it Fauour is deceitfull and beautie is vanitie saith wise Salomon but a Woman that feareth God she shall be praysed 3 Marke the worde striue in the 3. verse My spirite shall not alwayes striue with man And see in it and by it the deepnesse of Gods goodnesse to vs miserable sinners he dooth not by and by bring vpon vs the desarte of our sinnes but beareth with vs and long beareth with vs daylye and hourelye giuing mercy more notwithstanding all those sinnes yea he striueth with vs and tuggeth with vs that wee might be saued and not perish O what a God is this Looke how your selfe striue with your childe or friend whome you loue to bring him to good and to saue him from euill euen so doth the Lord with you yea much and farre more As I liue as I liue sayth the Lord I desire not the death of the wicked but that he may turne from his way and liue O turne you turne you from your euil wayes for why will yee dye yee house of Israell The Lord of his promise is not slack as some men count slacknesse but is patient toward vs and would haue no man to perish but would all men to come to repentance sayth the Apostle Peter And despisest thou O man sayth S. Paule the riches of Gods bountifulnes and patience and long suffering not knowing that the bountifulnes of God leadeth thee to repentance Thus good is God and thus he striueth with vs. 4 Agayne marke his mercy in the time that hee graunteth heere to repentance An hundred and twentie yeares sayth hee shall his dayes bee that is though thus greatly and greeuously man hath offended and euen all the earth is become corrupt so that with great iustice I might bring a flood foorthwith and consume them all yet will I not doo so but still beare longer and looke for amendment yea an hundred and twentie yeares yet will I giue him ere I bring the flood vpon him to see if they will returne and auoid my wrath What is long suffring if this be not and this is the sweete nature of our God 5 Of Gyants and mightie men the word speaketh sundrie times in seuerall places Heere he sayth of these vngodly mariages came many of them which being mightyer then the vsuall sort of men vsurped by their might authoritie ouer others and did degenerate from the simplicitie wherein their Fathers lyued In the booke of Numbers they that went to search the land of Canaan when they returned made report that they had seene there Gyants in comparison of whome they seemed Grashoppers In Deuteronomie mention is made of Og the King of Bashan whose bed was of iron nine cubits long and foure cubits brode That great Goliah also of the Philistims you remember S. Austen sayth he saw the tooth of a man as great as an hundred of ours what was the body then somewhat you may guesse Plinie reporteth that in Crete out of a mountayne was digged the remnants of a man by guesse of proportion when hee liued six and fortie cubits but there were no end to tell you all we reade of this matter Thus much
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
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
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
the verye heart But what then Matrimonie ceaseth not to bee the holye ordinance of God though these troubles in the flesh as the Apostle calleth them intercurre The second part 1 When God coÌ„mandeth Abraham that he should do so then marke how streight Abraham leaueth and forsaketh all priuate affection to childe or mother and obeyeth Gods commaundement So so must it bee with vs if Abraham his spirit be in vs. And what an example should this bee to all Parents to gouerne theyr mindes by Abraham was godlye Ismael his owne fleshe and childe yet he executeth the Lords will vpon his owne childe to his smart and vpon the mother also preferring Gods will before them both and forsaking them rather then Gods commandement What shall or can our doting affections answer to this example Murders adulteries blasphemies and swearings are suffered by vs with many mo and no correction done No it is to be feared manye of vs had rather shake of all Gods commandements then once make our children smart a daye But be wise be wise and regarde such good examples as this when wee meete with them 2 It is sayd that Agar wandred in the wildernesse of Beersheba A liuely example of Gods iustice vpon seruantes that being in good place cannot be thankefull to God and dutifull to their maisters but will so behaue themselues that they loose that place Such wander many times vp and downe to theyr great greefe and shame and want both in back and belly those comforts which they had very easily and largely if they could haue considered it Nay which is more theyr wandring and wante many times brings heauie and dolefull ends to their ignominie in this worlde howsoeuer they escape in the worlde to come Wherefore let all such as are well and liue well be they seruants or other remember this example of Agar thrust out from so good a place and now desolately and heauily wandring with her poore childe vp and downe the wildernesse 3 And when the water of the bottle was spent saith this storie she cast the childe vnder a tree and went and sat ouer against him a farre of about a bowe shoote least shee should see the death of him First obserue how affliction foloweth affliction and one greefe in the necke of an other when once God beginneth to exercise vs. Shee lost her place shee wandreth in the wildernesse with her childe comfortlesse and desolate the water of the bottle is spent and no more to be had when the child cryeth for drinke and is readye to dye for it and lastly shee giueth her child vp to death as she thought getting her farre of as vnable to heare the crye of it The least of all which was a bitter pange to her that tasted it Let it schoole vs if the Lord so deale with vs we are not priuiledged we haue no immunitie If the crosse come to vs as a thing iudged fit for vs of our God wee may not set him a stint and say thus much will I beare and no more but leaue him to his owne good pleasure expecting and induring euen one vpon an other as thicke as euer it shall please him to send them Taking hould of his promise by a liuely faith that he will neuer laye more vpon vs then hee will make vs able to beare but will giue the issue with the temptation that wee may indure it And praying to his Maiestie vpon that promise that for his mercy sake he would so doe Naye marke more heere in this wofull Woman that her last crosse is the greatest of all namely the casting of her Child downe vnder the tree that it might dye for wante of drinke and going from it to be out of the crye O fathers and mothers but mothers especially that know what loue of children meanes consider of it What heart had this wofull woman thinke yee when shee layd downe her childe out of her armes naye when she cast it downe as the Terte sayth like a woman all torne in peeces and distracted almost with the woe and wound of a payned heart Howe did shee looke vpon it howe did shee take her leaue from it when the Childe cryed lyfted vp his waâ—rie eyes vppon hir stretched out handes and armes to goe with her and not to bee left there without her What wringing gripes what twitching payne when shee turned her backe vpon it to goe awaye What depth of woe came her teares from when shee set out the crye and wepte so deerely O heauye mother if there were euery any in this worlde O pittifull parting betwixte a mother and her Childe O sorrowe vpon sorrowe and the last the greatest by a thousand degrees Whose stonie heart bewayieth not as wee heare it this ruthfull case of a poore Mother and her Childe Learne wee then carefully as I sayde before both howe crosse followeth crosse and how still greater and greater and the last the worst of all if it please God so and let vs harden our selues for it in his holy feare and not be ouer tender Secondlye obserue wee againe the diuers passions of loue heerein either of parents to children or freend to freend Some cannot be drawne from them eyther daye or night when they are like to dye and it is a great loue and a good But heere it is otherwise for the mothers heart cannot abide to see the childe dye and this also because shee loued it So are manye where they loue intirely Thus differ our diuers natures euen in one thing and wee haue our diuers reasons vpon diuers circumstances Blessed is the partie whose affections draweth neerest the Lords alowance and an holy patience Lastly consider it that not a little how in this bitter agonie most heauie plight yet shee neither openeth her mouth against the Lorde nor against the meanes of her woe Abraham Sarah no not against Sarah that was the first and cheefe cause indeed to stirre vp Abraham to put her away No curssing no banning no rauing nor railing is heard out of her A very great commendation of her and a very great want in our dayes in some that thinke themselues no common Christians for that thing almost hapneth not crosse to theyr mindes but the verye ayre almost is infected with theyr bannings bee it neuer so small and of no accompt Theyr soule is acquainted with bitternesse altogether and theyr tongues cannot but take like course What would these doe if they were as greatlye greeued as Agar was Naye whether would they haue sent Sarah especiallye if they had beene in her case Surelye surelye neyther Abraham nor Sarah nor God I feare me should haue escaped curses manye and great but for Sarah she should haue beene curssed to the deepe pit of Hell ten thousand times and further if sin ther were any further torment to be had for her But learne O siâ—ie and furious Spirites euen by Agar heere an other
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon
it was a priuate respect that hee had and a particular pleasure that hee shotte at Heere is the pollicy then or rather subtiltie which now in our dayes wee see so rise If malice possesse vs and wishe a reuenge if couetousnes haue caught vs and would haue a benefite or whatsoeuer it is that wee would effect still the pretence is a publicke good thus and so shall the Church bee profited and thus and so shall the lande bee inriched if our deuises may haue place when indeede they tende to as muche good to eyther as this perswasion dyd to the Sichemites beeyng the meanes whereby crueltie tooke place malice and wrath had oportunitie and the fearefull destruction of them all was brought to passe and compassed Trust not therefore ouer hastily such goodly promises and painted showes of publike good to bring in an innouation which as this may haue danger vnder it and yet not doubted 8 The silly people consent vnto Hamer his speech wherby we may learne how dangerous a temptation the promise of gaine and profit is to the ignorant multitude This winneth and bewitcheth them this gaineth and getteth them to doo any thing yea with this both eyes bee dimmed and eares so stopped that subtil men may worke their wils and had I wist come euer too late 9 Marke againe what power to effect either good or ill is in the perswasions of great meÌ„ to their inferiors They carry them headlong to destruction if so they wil and they carry them comfortably vnto good if so they wil. Happie be the gouernours that perswade but wel and so answer not with their own for the bloud of many Againe marke here what often els may be seene that when the Lorde determineth to punish men haue no power to foresee the peril Iniustice be taketh the wisdome from the wise and counsell from the prudent 10 Thus the inhabitants being inticed to admit of circumsition for an earthly commoditie and respect the third day when they were sore Simeon and Leuie the sonnes of Iacob with swordes drawne come vppon them and kil euerie male amongst them A bloudie fact and a great murther in mans eyes worthie of great blame that for one mans fault so many should dye offering them recompence by admitting their condition and so deeply deluded by so holy a show But altogither we may not esteeme it by this but somewhat consider the reuenging hand of a iust God in it who wil neuer suffer the wrongs violently offred to his chosen people to escape vnpunished if they cleaue to him The mightie worldlings may imagine they shall do what they list with vs and proudly wrong vs imboldned by their might and our weakenes but they shalbe deceiued as is seene to their terror and our comfort in this example That Simeon and Leuie were so forward-summe in nature we may iustly thinke of For Dinah to them was full sister both by father and mother where vnto some others she was but onely by father Leah was her mother and the mother of Simeon and Leuie also Againe wee may see in this example that saying verified Quicquid delirant Reges plectuntur Achiui For the sinnes of gouernours the people often smart and therefore happy people that haue a good gouernour It is a treasure that of many is little coâ—â—â—dered and a blessing that God is neuer worthily thanked for 11 Then came the other sonnes of Iacob vpon the dead and spoiled the Citie See therein anger how it rageth and increaseth being once incensed and stirred vp One man by example kindleth an other and violence vpon violence will increase still if we stay not quickly If you marke now the state of this Citie how the children be fatherles the women comfortlesse no house without bloudshead murther and death their goods spoyled in Citie and field their bodies captiuated which remaine aliue O heauy wo would not the heart of any man or woman tremble to offend the Lorde to feede the flesh that sinfully lusteth with such deadly delight and carelesse to scorne what so fearefully punished we see of God How happy Hamor if his sinning sonne had neuer been borne how happy the sonne if hee had turned his eyes from euil and brideled his lusting heart with vertue and honour How happy all both old and young both great and litle men and women with babes and sucklings if God had been feared and sinne abhorred This is sinne in the eyes of the highest a cryer continually for his wrath till at last it come The Lord giue a feeling that we truly hate what hurteth harmeth in this sort 12 Then said Iacob to his sonnes Ye haue trobled me c. Pitifully bemoning the danger which this desperatenes carried with it both to him and his had not God been good whose mercy in deed onely affected that the countries about did not rise vp in armes against him and destroy him quite The Lord knew how Iacob abhorred this course and yet how perfectly hee hated the sinne of his daughter wherefore in mercy hee prouided for him staied all euil that might be against him and kept both him and for his sake his that might else haue perished well inough I note it to my comfort and the comfort of many that maye in their houses and seuerall families either by children or seruants or friendes haue that committed whiche their soules abhorre and they little knowe of God is gracious to regarde the innocent and to turne from his faithfull seruantes that whiche euil committed might procure vnto them as hee heere did from Iacob Then marke againe in these sonnes of Iacob whether for their merites God so increased them and made them his people or it onely was mercy and no merit And remember withall what by Ezechiel God saith vnto them I meane to the people descended of them and of like merite with them for this that we speake of Sonne of man cause Ierusalem to know her abhominations say thus saith the Lord God vnto thee Thine habitation thy kinred is of the land of Canaan thy father was an Amorite thy mother an Hittite And in thy natiuitie when thou wast born thy nauel was not cut thou wast not washed in water to softeÌ„ thee thou wast not salted with salt nor swadled in cloutes No eye pitied thee to do any of these vnto thee for to haue compassioÌ„ vpon thee but thou wast cast out in the open field to the contempt of thy person in the day that thou wast born and when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue Marke you this repitition Euen when thou wast in thy blood I said vnto thee thou shalt liue That is euen when thou werst sinful wretched and vgly to be looked on in thy selfe
deliuered Teaching vs therein not to neglect meanes whensoeuer we néede but to vse them carefullie referring all effect to God The baker séeing his fellows dreame so good telleth vnto Ioseph his also But alas the difference Yet Ioseph is true and telleth him truely what it was though it were so bitter Teaching vs well that truth is to bee preserued howsoeuer the matter is and euen hard and sowre truths to bee tolde if we bee required Conferre herewithall for proofe and practise but these Scriptures 2. Sam. 12. the 7. verse 1 King 22.17 verse 2. King 20.1 and 17. Miche 2.11 verse Matth. 3.7 and Chap. 14.7 Galat. 1.10 with such like Beware we then ministers how we conceale what the Lord reuealeth to vs. 5 What is spoken here of Pharaohs birth-day and in Matth. 14. of Herods birth-day sheweth vs the antiquitie and lawfulnesse also of this obseruance if it be in measure Birth-daies and mariage-daies maie bee obserued if wee kéepe a course frée from vanitie and superstition That Pharaoh deliuereth them both out of prison one to life and the other to death some haue made it a figure of Gods last iudgement when the like shall be done But I stand not of it This onely I will note and now ende How the butler released forgot Ioseph a note of disgrace to him iustly and to all others that in prosperitie forget their comforters in aduersitie To manie to manie hath this worlde daylie that exalted to honour to riches and comforts forget Ioseph that is such persons as are godlie and faithfull worthie of comfort and yet oppressed by some straunge Putiphars who earst haue béene of their great acquaintance Chap. 41. In this Chapter we haue these things especialle to be obserued as chiefe heades The dreames of Pharaoh the king The deliuerance of Ioseph out of prison His gouernment in the land when he was preferred TOuching the first we sée Pharaoh here by dreame admonished of a great dearth that should insue in his land was this think you for Pharaohs sake no indéed not principally especially but it was for Iosephs sake y t he might be released and preferred and for Iacob his old fathers sake with all his familie who were by this prouidence comforted prouided for and brought into Egypt there to remaine an appointed time according as was said to Abraham Sée therfore againe and againe what profite still comes to the wicked by the godly For their sakes they haue mercie and manifold mercies as here had Pharaoh and all his land when otherwise the famine had deuoured most of them as well wee may see if it had not béene told to Ioseph by God and he directed with wisdome to prouide for it The king hath two dreames but all to one end the doubling being onely for more certaintie and more plainnesse Whereby the ministers of the worde may learne of the Lord in matters of weight that ought to be knowen euen twice to speake the same thing and oftner also if it be néedfull For this is sure this is plaine and this is euen the pactise of the Lord himselfe Foolish curiositie auoydeth this and vaineglorie suffereth vs not to submit our selues but who followeth the Lord he followeth the wisest guide and let others be no rule against him 2 When the morning came his spirit was troubled which feare was inough to teach him that these visions were sent of god but none could interpret thē vnto Pharaoh y t we might thereby learne how the wise in the world vnderstand not gods secrets but to his seruants his wil is reuealed Then spake his chiefe butler and told him of Ioseph Better late then neuer but fie of such hart that so long could forget so good a man and one that so friendly had dealt with him Two yeares saith the first verse ere this was done after Ioseph spake vnto him Delaies in court then some Courtiers euen in honest sutes very reasonable are too old we see But the best men abhorre them euer thākful minds defie forgitfulnes of their friends twice is it done y t quickly is done a readie dispatch doubleth the benefite to the receiuer consequently dutie to the giuer 3 Then sent Pharaoh and called Ioseph Not much vnlike to manie others that euer in their néed doe séeke to the godlie and well disposed to receiue that comfort or reape that benefit which other cannot yéeld them But in prosperitie they contemne them little regard either them or their vertues That Ioseph shaued himselfe and changed his raiment to come vnto Pharaoh it may well teach vs with reuerence to regard the Lord much more Before whom yet wee come not with thus much regard the more is our fault and the lesse is our féeling assuredlie The Lord weigheth not outward gesture but inward hart yet in respect of our selues outward gesture dooth helpe our inward heart and stir vs vp rather vnto reuerence as changing of garments kneeling bowing with eies and hands lift vp and such like therefore to be vsed 4 Without me saith Ioseph God shal answer for the welth of Pharaoh As if he should say though I expound thy dreame which turneth to thy good it is yet God not I that answereth for thy welth A dutifull speach in a child of god to giue god the honour that is due to him fit for vs and for all beléeuers euermore For what haue we that we haue not receiued doth not euery gift euery thing in nature good procéed from god why then should we rob him of his owne God forbid Herod for taking to himselfe most vainly the praise of his well speaking fearfully perished to make vs beware Yea Ioseph is carefull euen before the vnbeléeuers to commit this sin let vs marke it Therfore in the 28. verse he repeateth it againe This is the thing which I haue said vnto Pharaoh y e god hath shewed vnto Pharaoh what he is about to do carefully preseruing vnto the Lord his due 5 That Ioseph giueth counsell to Pharaoh to lay vp c. Beside that it sheweth the dutie of gods prophets ministers not onely to shew the euils to come but also the remedies for the same It doth also further warrāt as lawful good such laying vp in one yeare as may serue for an other either of father for his child man for his familie or gouernor for his place cōmitted vnto him Only moderation order that it be kept is to be cared for Which moderation must regard circumstances of person calling place time c. Therfore said Ioseph let there be chosen a man of vnderstanding wisdom to do this meaning no doubt which should do with discretion y t which was fit No warrant therfore this gathering thus limited for such end for those scrapings y e greedie cormorants vse amongst vs neither with measure
Courte growing very much might worke him woe being but a stranger Increase one may with credit wel but to strike saile with worthy mindes can neuer want scorne and scoffing taunt 2 That Ioseph taketh vpon him to be a Diuiner it sheweth the litle spots that are in the fairest faces and may not be followed but let vs rather stande now and see the poore mens plea when Iosephs Steward ouertooke them and layd the cup to their charge Alas say they why doth my Lord say so God forbid that thy seruants should do so c. But how doe they prooue themselues honest and true First ab aequitate God forbid we should be such as if they had said it were not right it were not good and thy seruantes though poore men haue a care of right and what may become them Secondly a repugnantibus of thinges contrarie in some sort one to another Behold say they wee brought our money againe how then should wee steale c. These thinges being crosse and contrary one to another in some sort Lastly ab incommodo by the detriment they are content to indure With whom soeuer of thy seruants it is found let him die the death and wee also will be my Lords seruantes So stifly stood they vpon their truth and so bould is truth before all men euer But yet see a defect though bould they might be being true men yet wise and not rash must innocency make men They rashly said with whom it is found let him die but they should haue added being stollen by the partie and of knowledge taken For want of which warines wee see their danger had not thinges beene as they were Therefore thus much let vs learne and not stand vpon it that in the middest of our best integritie vpright course yet we vse no vnaduised Speeches neither giue any needlesse aduantage but warely speaking avow our truth and so abide the triall 3 This offer of theirs was thus far taken of the Steward that he with whom the cup should be found should become seruant and the rest should be blamelesse then fell they to searching beginning at the eldest and behold in Beniamins sacke the yongest of all is the cup found Then they were abashed they rent their clothes they laded their asses and backe againe gat they to the Cittie to Ioseph for mercy Who seeth not here as it were a paterne of this brittle worlds comfort Yesterday these menne were bidden to dinner feasted and much made of at the Gouernours table yea the same day in the morning with comfort and gladnesse they ladeâ— away and all was well but behold now an other hue al is changed and changed greatly their clothes rent ther hartes heauy and nothing but danger and death before their faces Such is this world and the fickle fading comforts of it To day wee laugh to morrow we weepe to day wee florish to morrow we fall nay euen in the turning of a hand our estate is turned as these mens was Post imbres fructus post maxima gaudia luctus Rayne bringes floods and ioy bringes woe sorrow follows comfort too oft wee see it so Being come to the presence of Ioseph agayne they fell before him with heauie hartes wee may well thinke and the rather may wee thinke it because there is no mention of any wordes vsed by and by by them but onely that they fell before him vppon the ground Surely their feare and sorrow within bereaued them of speech for a while and so doth it vse Remember Anna whose hart oppressed as it were with anguish and griefe tooke speech from toung and spake by signes Remember the Shunamite agayne falling at the Prophets feete not able to speake Such was the case of these men by humble gesture and falling downe they sue for mercy not able to speake yet at last they spake God knowes with passions with teares and lamentation with sobbinges and sighinges to see their case as Luther noteth They say they can say nothing the thing is found with them and what should they say His seruantes they must bee and abide his pleasure But Ioseph would not so hauing his affection but vpon Beniamin onely The rest he would dispise and retaine Beniamin Then Iudah drew neere and tolde him the whole story that here you see how hardly their Father parted with Beniamin what promise was made to returne him safe and how lamentable would be their olde fathers case if they should faile Therefore whosoeuer taryeth he must goe ere his Father die For his life depended vppon the Childe where I marke agayne the reuerence of age in those blinde dayes if their light be compared with ours Before there was mention of his gray head and now here is mention agayne of the same to moue pitie and regard in Ioseph towards him Let it euer be honorable then as it ought olde age and let hoary head worke all regard in the best minde still and euer But then agayne let old men bee also admonished to remember well the old verses concerning this Sape nigrum cor est caput album sed quibus album Et caput cor est sint in honore senes Often is the Hart blacke and the Head white but whosâ— haue both white Hartes and white heads those olde men are honorable indeede and to be regarded The vehement affection of old Iacob to his sonne Beniamin hath often beene noteâ— and yet here agayne is layd downe in large maner Iudah refuseth to see his face any more rather than to goe without the Child yea to redeeme the Childe that hee might returne to his father he offreth himselfe a seruant for euer in a strange countrey which neuer would he haue done but that he knew his fathers life depended vppon the Childe Vnspeakable therefore is a Parents affection sometimes where it is setled Doe wee thinke Iosephs hart was not turned vp and downe in his bodie whilest he heard and saw these things Yes yes the next chapter will shew he could hold no longer Such sorrow such weeping such sighing and sobbing in all his Brethren such feare in their hartes to loose Beniamin such mentioning of his fathers loue to y e childe of his mother that was now dead and the rather because he the other brother by that woman was accounted dead These things I say were darts and daggers to pearce Iosephs Hart and hee could no longer hold but confesse his name Chap. 45. The heads of this Chapter are these three Iosephs manifestation of himselfe to his brethren Pharaos princely Clemencie when he heard of it Iacobs dancing hart when they came home and told him Ioseph liued NOw are wee come to that which wee longe haue looked for Ioseph to bee knowen vnto his brethren Wherein first it is sayd Ioseph could not refrayne himselfe before all that stood by him but cryed haue forth euery man from mee not that
buried his father and mother verie decentlie comelie and orderlie when they were dead that euen by him also wee might thinke of these last dueties and not careleslie commit them ouer to others whilest we gréedilie and beastlie regard their wordlie goods they leaue behind them as too manie doe 6 In the Chapter followeth the maner of their going and the persons that went whereof I néede not to stande onelie wee must knowe that the persons are numbred and the number noted that the accomplishing of Gods promise might appeare but euen nowe noted that in Egypt hee would make of him a great Nation The persons that went here were in all but thréescore and tenne the persons that returned when God deliuered them out of Egypt were sixe hundred thousand men of foote beside children Great therefore was the blessing of increase in this people and true was the Lorde in his worde to Iacob As true was he euer and euer will bee in all his promises to his seruants I come to the last poynt which was their intertainment in the land of Egypt when they came Ioseph sayeth the text hauing intelligence of his fathers comming by Iudah his brother sent vnto him for that purpose made readie his Charet and went vp to Goshen to meete Israel his father and presented himselfe vnto him No honour then nor preferment euer so high can make Ioseph forget his dutie to his aged father but honour him he will vnto his end as a dutifull child that by him to the worldes end all children might learne to doe the like What was that that Salomon did to his mother when he rose to meete her bowed himselfe vnto her called for a stoole and placed her on his right hande but euen a patterne of like grace and duetie in a vertuous childe When Ioseph was come vnto his father O the fountains of affecton how were they broken vp both in father son There was clasping and cleauing one to another wéeping and wringinng for ioy and comfort that hardlie with drie eies anie present could beholde them Ioseph fell vppon his fathers necke and wept vpon the same a good while not able to speake till his heart was eased by a streame of teares And doe you thinke the father wept not to beholde his sonne The sonne of his loue the sonne of his desires whome so dearelie hee had bewayled as one rent in péeces with some wilde beast and nowe sawe with his eyes to be aliue and not onelie so but in such honour as to him and his hee might bee a father God knewe his heart all full of affection and what Rachell his mothers heart would haue beene if shee had liued to sée this day Well both of them weepe out of all question abundantlie yet Iacob the father getteth the victorie ouer his passions first and speaketh to Ioseph but how speaketh he I warrant you his woordes both for forme and matter sauour of affection also Nowe sayeth hee let mee die since I haue seene thy face and that thou art yet aliue What is this but heate and most feruent loue in a kinde father He nowe cares not for his life hauing once he helde Ioseph before his death Such speach vsed Simeon or not much vnlike when hee had séene Christ Nowe Lorde sayeth hee let mee depart in peace since mine eyes hath seene c. Who can then tell the heartes of Parents O that children may more and more thinke of them and requite them no worse then Ioseph did 7 Thus Ioseph hauing done his duetie to his father he remembreth himselfe also towards the king and telleth them that presently he will to the king to giue him intelligence of their comming Where we are to marke the titles which Ioseph will adorne his kinred withall when he commeth to the king surelie he will tell him that they are sheepheards what plaine shéepheards Yea verelie no more painting and colouring will Ioseph vse but confesse that they are shéepheards and which is much more he instructeth his brethren if the king should call them that they should say that not onlie they were so but that their fathers before them liued also so Where is this simplicitie nowe become in these proude and scornefull daies of ours when euerie man almost if he come to anie place is ashamed of his parents and kindred if their condition be but meane when we tumble and tosse and rake vp old Records day and night to fetch it about that wee may be gentlemen Surelie it is gone and our pride before wise men as ridiculous as before a iust God it is sinfull and odious What if our parents be but meane with others of our kindred the more is Gods mercie and goodnesse séene towards vs if we be exalted And shall we grudge to the Lord the praise of his owne mercie in such measure to vs by dawbing and painting our friends out with such antiquitie of bloud such descent and alliances and I know not what as may darken in some sort the Lords doinge Fie on â—is ingratitude and fie againe vpon this filthie pride It is farre from Iosephs spirit in whom this was vertue neither to adorne his kinred with vaine colours neither once to be ashamed of them as they were If we follow Ioseph wee follow him whom God loued and euen for this his vertue in this place noteth and commendeth secretlie If we follow the worlde and vanitie of hautie minds we take a course that hath no such comfort either with God or good men If a man sée a péece of clay know it to be clay and estéeme it but as clay doth he not wel But if he take it to be golde and estéeme it as golde when in deed it is but clay is he not mad So are these vanities that men so glorie in of smal value who so thinketh so of them and so reputeth them he is wise when others follies féeding but themselues are laught at of others verie iustly 8 The more yet appeareth Iosephs vertue For euery sheep-keeper saith the text was an abhomination to the Egyptian And yet was not Ioseph daunted with it nor once goeth about to couer the matter But his friends are to him still as they ought to be and the pride of the Egyptian hurteth himselfe What if the question were asked which of these two sorts of people were the better in respect of Gods approbation the Hebrues that were despised or the EgyptiaÌ„s that did despise would you not say the Hebrues Then we see they are not alwaies vnholie with God whom proude spirites esteeme to be so neither yet they so holie as they take themselues who in respect of themselues estéeme others to be abhominable This is but an olde trike of a tempting deuill to make some people thinke both of themselues better and of others worse then they ought to estéeme of others as abhominable vnto them when in déed rather they themselues
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