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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

13. Euery th●ng in his season hath God for hys childe Verse 20. Thankfulnes euer in the godly Verse 21. Good works ioyned to true faith smell sweetly Verse 21. The seasons of the yere Gods gift still Verse 1. Comfort after sorowe Psalm 30. Verse 2. Beasts how bridled to hurte no more then they doe Verse 3. Flesh al●●wed to eate Verse 4. Crueltie forbidden Verse 6. Murde● restrained Verse 9. Verse 13 The Raine bowe why giuen An allegorie of the Rainebow Verse 20. Verse 21. The fauls of the 〈…〉 they profit The filthie sinne of drunkennesse Verse 22. Publi●hers of other mens wāts Verse 23 The good spir●t of them that couer as they may ●heir brethrens nakednesse Good men haue euill children Verse 24. Note Verse 1. Gods power mans forgetfulnes In the Church good and bad Truth elder then falsehood Oppression howe ould Verse 9. Tyrannie compared to hunting Sinne groweth by custome In euery towne a Nimrod great or little Earthly glory no true token of Gods fauour Psal 49. The wicked often prouiders for others that shalbe better then they Rom. 11.33 Caluin Verse 1. What language was first Aug. lib. 9. cap. 12 sup Genesin ad literam The Chaldie tongue Verse 4. Hyperbole Psal 107. Vnitie of language When the tower was built Bad counsell soone taken Iohn 11. Mark 15. Acts. 23.12 Gen. 19. ●1 Gen. 37 2● 2 Sam. 13. ● 1. Sa. 16.21 Chap. 16. Verse 4. Vaine glorie how it pricketh to do euil Psal 49.11 Verse 44. W. Tedder Seminarie priest 1. December 1588. pag. 9 Ruff. li. 1.6 Verse 4. What the wicked feare commeth vpon them Ioh. 11.48 〈◊〉 21.30 Wicked men neuer see the true cause of Gods iudgements Note Verse 5. Magistrats must looke for cause iust before they smite Iohn 7. 2. Sam. ●6 Verse 6. There is a bad 〈◊〉 to bee auoyded 〈…〉 Feare not ●he heat of the wicked An vnknowne ●ongue God his worke to call 2. Tim. 2 1● God looketh not at merit in his calling Rom. 9. All must be forsaken to follow God 45.11 Countrey impietie perilous Be not curious when God doth call G●d euer cal●eth vs to our go●d if we folow him Verse 3. God calleth by his word Heb. 12.25 Abrahams obedience Cap. 11.8 Monki●h practise nothing helped by Abrahams leauing all c. Verse 4. Abraham patiently tarieth God his leysure Verse 5. The obedience of a faithfull wife 8.10.11 c The crosses of this good cupple The lot of the godly The weaknesse of chiefe pillers in Gods Church 17 God steppeth in to saue Sarah 18 How odious adultery to an heathen N●te Verse 19. The griefs of the godly haue a good ende Psalme 34. A figure in Abraham and Sarah Verse 2. Riches giuen to the godly Verse 7. Wealth cause of contention sometime Seruants set maysters at variance Maysters excuses to deale in their seruants quarells Speech endeth anger and silence nourisheth increaseth it When ma●hood ●s to bee ●hewed Verse 10. Pietie neuer bringeth losse in the ende Psal 34. 2. Tim. 6. 1. Tim. 4. Verse 10. Good men yeeld to reason Verse 11. Men gaping for pleasure get payne Good neighbours Verse 14. The continual weaknes of man needeth continua●● comforts from God Gods comfort● 〈◊〉 in fit times Obedience Thankefulnesse Open profession of religion Rom. 9.10 Verse 4. Rebellion 1. King 22. Iere. 38.4 Amos 7.10 Papists Rebells Math. 26. Rom. 13. Ambrose Sinne punished Verse 12. The euill of dwelling with the wicked Reade 1. Reg. 22. verse 32. how neere Iehosaphat was to a shrewde turne for companying with Ahab Verse 13. The Lords care for his Verse 14. In d●stresse of friend forget all former faules and helpe Warre lawfull Verse 15. Pollicy in warre Math. 2. Iosh 10. Act. 9. Verse 18. Religion and 〈…〉 together Melchisedechs fact no figure of popish Masse A rule touching types and figures Heb. 10.14 The comparison how it standeth Hebr. 7.1 verse 2. verse 3. verse 3. ver 5. c. Care of the credit of a professor of truthe Note verse 6. Aug. de genesi ad liter lib. 12 Gen. 41. chap. 40. Verse 1. How God comforteth Rom. 8. Psa 23.4 No losse in seruing God Mala. 3.14 Psal 23. Psal 4. Psal 144. Verse 2. Verse 5. Iustification by faith Rom. 4.23 Phili. 3.8.9 Verse 8. A signe asked Num. 6. God accepteth an imperfect faith The manner of olde co●enants and the s●gne of the ceremonies vsed Verse 11. An allegorie Verse 13. First sower and then sweete Verse 14. Sinne euer punished first or last 2. Thes 1.6 c. Gen. 4. Gen. 19. Exod. 14. Num 16. 2. King 2. Sorrowe hath an ende 〈◊〉 ●ere 25.12 〈◊〉 ●05 19 And of●en 〈◊〉 welth Rom. 8 2● Verse 15. The death of the godly full of comfort Gen. 5. Gen. 49. Chrysost Gen. ho. 29 Verse 16. God spareth till sinne be ripe Syrac 5.4 Verse 2. Good Spirits in men or women blame themselues before others Read Mal. 2. vers 15. Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Read Iob. 31.15 Verse 9. Verse 1. Theyr age noted for 2. causes Rom. 4.19 Verse 1. A comfort by Gods omnipotencie 2. Cor. 12.26 Verse 1. Godlynes gayneth God to vs and our children vngodlynes l●seth him to both 1. Tim. 4. 6. Verse 5. His name why changed Verse 7. Circumcision what and why there c. Verse 10. The sygne hath the name of the thing signifyed Exod. 12. 1. Cor. 10. Luc. 8.11 Tit. 3. Verse 12. Saluation not tyed to the Sacrament 2. Sam. 12.23 Note Ma● 16.16 〈…〉 Verse 12. Not sinne but the imputation of it Note Verse 14. Contempt of sacraments Why Sarai her name was also changed Verse 15. Women thinke of this Verse 18. Fathers affection to children and childrens to fathers Note Verse 23. Great obedience A godly family Duties to God binde all Verse 1. Verse 2. How wee see and heare God Verse 2. How the A●gells did eate A hartie householder loued of God Verse 5. True welcome wherein it consisteth Verse 5. Verse 6. Women shoulde haue rule in their owne houses and how Women keepe in c. 1. Tim. 5.13 Vers 6.7 Verse 9. Ministers Verse 10. Verse 10. Women desirous to heare and know euerye thing Verse 12. How wise men and fooles laugh Cap. 18.20 Vers 27.28 Verse 14. Priuie mockers marke it A ●●sse ad esse Verse 16. Perfit curtesye Verse 17. Ihon. 15.14 Amos 3.7 Verse 18. The Lord will bee good because he hath been so O sweete Psalm 4. Rom. 8.32 Instruction of our families how h●ghly God liketh Verse 20. The horror of sin ●erse 20. ●ods great ●●tience Note this and be of good comfort Verse 21. Knowledge before punishment Ouermuch credulitie a blot Read vpon Gen. 11.5 A true touched heart with regarde of God and his brethren Good men hope the best Of what price Gods children are with him Saluation not tyed to the Sacrament Act● 10. With what humilitie God is to be prayed vnto O comfort Verse 1. One

The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. ●sau his ●lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling comm●s an exalting Verse 12. The ladder what it sign●fieth Col. 1.20 The Lord not Ang●l● kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpō whom we rest Esay 28. Psalm 45. Di●nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. ●3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the prom●s● so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cu●tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse ●● Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections ●n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est sutur● God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerou● often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scrip●ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1● 10. Theodor● lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against o●fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no s●re ●●t●es of Gods loue The godly st●ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers thē our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18

Scoffers mockers 2. King 1.11 Vers 20. Hatred brings forth murther Striuers against gods appointment Verse 21. Neuer giue sentence vpō any for one fault What we are grudged to haue we are soonest robbed of See chap. 42 ver 21. the anguish of his soule The sinfull securitie of a dead conscience Prou. 28. The intire affection of parents towards their children God plagueth vngodly mariages Verse 6. Consent of parents Verse 7. The end of the wicked to be slaine Verse 8. An enuious mind hated of the Lord. Verse 11. We blame readily the vnworthie of blame Seeke sin in our selues 2. Sam. 24. Verse 14. A kinde of mourning apparell Womens vayles The poison of discontent Verse 14. Verse 16. Sinners blinded in gods iustice Verse 20. Cole-cariers betwixt offenders Such neighbors as this be good to scoure an ho●e ouen withall True friendship is vsque ad aras and no further Verse 23. Vers 24. A comfort to women with childe in their trauaile Verse 1. Verse 2. Ver. 3.4 Verse 5. Vers 6. Partiall affection to our owne Countrimē Beauti● a snare our eies windowes to sinne Verse 7. Gen. 6.2 2 Pet. 2. Iob 31. Verse 7. An honest nature the more trusted y e more faithful Verse 8. The second argument The third argument Gen. 20.9 Heb. 13.2 The fourth argument Verse 10. Satan tempteth againe and againe to the same thing Companie to be auoyded Prou. 13. Syrac 13. Psal 18. Pro. 7 from the 6. ver to the end Ver. 11.12 Impudency Fulgent epist 4. ad Prob. pag. 532. de orat compunct Solitarines to be auoyded Verse 13. to the end Where incontinencie is many vices are Credulitie a great fault Cicero A comfort to seruants Verse 20. Verse 21. to the end Euen the prison is directed by God Note these A courtiers life Verse 2. Great mens anger Pro. 19.12 Chap. 16.14 Of dreames Verse 7. A good nature soone spieth others griefe comforteth them No certaine rules of expounding dreames Somnia ne cures nam mens humana quod op●a● c. Read Syrach 24 Ecclisiast 5. Iere. 23. ver 27. 27 ver 9. Cic. de diuinas confuteth c. Sharpe truths must be told Birth daies Vnthankefulnesse The company of the godly profitable to the wicked Preachers to repeate the same thing good Verse 8. Verse 9. Worldlie wise vnderstand not God Delayes in court old Verse 14. The wicked seeke to the godly in their need Outward reuerence before God Verse 16. Glorie to be giuen to God 1. Cor. 4 7. Iam. 1.17 Act. 12. Verse 28. Verse 35. Storing lawfull Verse 38. Gifts fit for places to be regarded Gifts too much regarded Panormitan lib. 1. de gestis Alphonsi Verse 41.42.43 After a fowl day cōmeth a faire Sweet comfort in deed in all afflictions O note and feele The godly may accept honours in this world by places titles c. Dan 2.48 2. Kings 18 7. Num. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.6 Act. 16.30 Act 14. Ezra 8. Num. 3. Sermon at P. Crosse A similitude The godly afflicted as the wicked yet to other end Vers 6. A question Gods purposes come to passe when we thinke not Chap. 37.5 Act. 4. 1. Tim. 4.1 Mockers Vers 7. Vers 8. A type of Christ Loue to our countrey Popish loue Our owne priuat wāts to be couered Vers 13. Truth present and yet not seene Vers 14. Vers 16. Vers 21. The force of affliction and trouble Vers 22. Fellowes in sin fall out Children wil be men therefore abuse them not The petition of a minde in anguish should moue much A guilty conscience Vers 24. Pitie Vers 25. Benefites done would be secret oftentimes Vainglory Bernard Similitudes Vers 27.28 The commoditie of our countrey here aboue others Gen. 28. A gauled conscience Counsel in perplexity No fortune or lucke Vers 36. The hart of Paren● to their children Vers 37. To be co●●fortable 〈◊〉 stout in 〈◊〉 frends 〈◊〉 Vers 38. Perplexitie blind a while 2 Sam. 9. Loue to the liuing sheweth loue to the dead Vers 1. Tryals of faith Vers 7. Inferences vpon our speeches more than we thought of Vers 8. Vers 9. Vers 10. Vers 11. The godly haue euer a yeelding time to euery good thing Obstinacies not constancie Ezech. 18. Truth in all dealings Suspicion Gen. 20. 1. Sam. 1. Ambrose offic Chrisost in Math. Vers 26. A Glasse for childrē Gods mercy maketh a mans hart to melt A state may be maintained lawfully Vers 32. Hypocrites be bolder euer in their owne eies than others Isay 65. 1 Tim. 1.15 Vers 34 ●oue can●●ot be hid A type of Christ Creditonce cracked is hardly recouered A moderatiō in pomp and port of plate c. Vers 7. The best men haue imperfections A detestatione peccati Be bould but wary in iustifying your selfe A paterne of the fading comforts of this world Vers 14. 1 Kings 4.27 White heads shuld haue white harts Ioseph not able to hold any longer Vers 1. Affection restrained if it breake out is violēt Isay 40.2 Mat. 14.27 Iohn 14. I will manifest myselfe vnto him Vers 5. Comfortable to the greeued Vers 7. Great deliuerances Plutarch in the life of Flam. Vers 9. Freindes to be neere a comfort Psal 75. Vers 10. Vers 11. Parents to be norished if the child be a Ioseph The godly be full of kindnes grace Vers 16. Gods power ouer mens harts Prou. 21. Tarda solet magni● rebus in●sie sides Life more to be ioyed in thē honor Frendes should meet together Vers 1. Gods childrē are ready to heare when their father speaketh Thinke of this Absence frō church Vers 3. The sweet care of God for his children The true stay of a man euer To close the eies of our dead friēds Tobit vlt. Verse 5. Verse 27. Exod. 12.37 Verse 29. 2. King 2.19 Verse 30. Iosephs hūble mind not ashamed of his kinreds meane estate Verse 34. Proud hypocrits despise as vnholy who in Gods acceptance are holyer then them selues Verse 1. Iosephs modestie wisdome Court flatterers Verse 3. Verse 6. Most constant comforte to a true seruant Peeuish denying to salute our brethren Verse 9· Iacobs life how our comfort Heb. 13. Build●ngs purchasings Verse 12. Verse 13. c. This famin sheweth our blessing Mercifull dealing in Ioseph when he had the vantage and could haue nipped A blessing vppon him for it Verse 25. note Maintaynance of ministers 1. Kinges 18. Verse 19. Iud. 17. Math. 10. 1. Tim. 5.17 1. Cor. 9. from the 5 verse to the 15. Galat. 6. Nehem. 13.14 Verse 10 Church robbers Galat. 6. Verse 28. Math. 8. Iohn 16. Esay 54.8 Iob last Verse 1. The godlie are sicke The vse of sicknes Visiting the sicke Verse 2. The ioye of frendes Verse 11. A most full feeling of Gods mercies to be wished Verse 12. Reuerence to parents be we neuer so high Verse 13. The best prayse of Ancestors God not tied to naturall artes A good man deceyued Verse 19. Good men diuersly minded in a matter of ceremonie We oppose our selues euen to God Num. 1.33.35 Esay 4.1 How ancient to make a testament Sweet speeches of diuers at their deaths 2 Pet. 1. v. 13.14 The end of this prophecye Num. 34. Vers 2. Psal 45.10 Psal 49.1 Prou. 4.1 Vers 3. 4 Mercy receiued maketh sinne more grieuous Esay 1.2 2 Sam. 12 7. 8. Gen. 49.26 Note Vers 5. 6 7 The vse of Gods ' punishments to the godly Esay 53 An arg of the scripture to be giuen by inspiration Vers 8. 9 10 11 12 Vers 13. Zabulon Vers 14.15 Issachar Thinke of this Vers 16. 17 Craft and secret cunning Vers 18. A stedfast faith seeth a good end of all affliction Vers 19. Iohn 16.33 Ro. 8.36.37 Psal 20. Vers 21. Pro. 15.1 Verse 5. Iudic. 8 1. Sam. 25.32 Act. 19. Note Verse 22.23.24.25.26 Ioseph Beniamin Crosses be blessings Verse 29. 30. 31. 32. 33. Iacob ●yeth a quiet death Notes Popish conceites of places to ●ury in Verse 1. Loue to the dead Embalming Phil. 3.21 Philip. 3.21 Verse 3. Dayes of mourning Verse 6. Obiection Mat. 8.21 Verse 12. Verse 15. Verse 17. Verse 17 18 19.2● Verse 21. Loue we must not in lips or in tongue only but in deed and in truth Ioh 3.18 Verse 22 Good Magistrates in mercy continued long

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 pra●se of a good woman Meekenes in a wom● a Iewell Eccl. 36.24 Verse ●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 o● 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 H●man folowed his 〈◊〉 counsel and set vp a g●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 dire●te confession required euer Prou. ●8 Verse 12. Translating and posting of faultes Verse 14. Chiefe ringleaders fyrst to be punished Mo gifts more puni●h●●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 destro●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. H●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 me● for gifts God regardeth gifts for men Opus operatum Mala. 1.10 Esay 1. 〈…〉 How danger●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 Vers● 3. A●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 ●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 l●fe or death Coloss 3.1.2.3 Verse 1.2 Mās 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 〈◊〉 ●●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 ●ee a great comfort Verse 1. True prayse to be righteous before God not before men Verse 2. God careth to maintaine his worsh●p and wee care not Verse 5. God hateth doubting Num. 20. The profit that commeth by the godly Gen. 1● 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 Mus● 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 g●dly hath his end Psa●m ●0 Verse

respect neede not make me seeme absurde all the while I yeelde nothing to flesh and bloud and do not stretch my selfe beyond his measure as the Apostle speaketh Well this Reuerend and Honourable man is now remooued from vs being called to a greater charge of gouernment and ouersight but so that first he left his owne teares behind him which shewed how he loued vs and from vs for the most part he caried away our verie hearts not onely our teares so deare he was vnto vs. We pray therefore for him that God would blesse him and his labours euerie way as he did among vs and that hee may be among his flocke with ioy and not with griefe also to him we are s●ters that he would not forget vs being absent but seeke to doe vs good among others by publishing his godly labours Truly gentle Reader though I cannot doe thee good by my selfe yet whatsoeuer fauour or credit I may seeme to be in with him the same I will gladly employ for thy sake vnto that end namely I wil be to him as Socrates sayth he was to the Athenians a spurre or a stinger to pricke him forwarde or rather to speake as Isay speaketh I will be his remembrancer and giue him no rest vntill hee haue gone through the bookes of Moses at the least This if God giue him life so long and if in the meane time some come not in to his helpe as Aaron and Hur helped Moses when hee was wearie with holding vp his handes or as Peters partners helped him Luke 6. when his net was torne Farewell good Reader and doe thou also blesse and loue this man who for thy sake doth thus debase himselfe because he would not exceede thy capacitie be thou neuer so simple whereas he could otherwise get himselfe a great name like the great men of the earth by writing for the reach of the better learned againe farewell Hereford 1. April 1592. Thine in the Lord Iesus Miles Smith Certaine plaine breefe and comfortable Notes vpon euery chapter of Genesis gathered and layd downe for the good of them that are not able to vse better helpes and yet are carefull to reade the word and right heartily desirous to taste the sweete of it Genesis Chap. 1. The whole Chapter intreateth of the Creation of the World and particularly deliuereth vnto vs these poyntes to bee considered of Who Created What was Created When. How Whereof To what end In what space TOuching the first it saith God created therein implying the whole Trinity God the Father God the Sonne and God the holy Ghost for so we learne by conference of other Scriptures with this Of the Father giue those Apostls witnes When they lift vp their voyces to God with one accord and sayd O Lorde thou art the God which hast made the Heauen and the Earth the Sea all things that are therin against thy holy Sonne Iesus c. Also 〈…〉 he said to Iob Where wast thou All things that were made 〈◊〉 of the earth c. Of the Sonne and without him was made ●●mselfe what the Psalme saith Thou Lorde in the beginning haste established the Earth and the Heauens are the works of thy hands Also that in the Euangelist all things were made by it to wit by the worde Christ and without it was made nothing that was made Of the Holy-ghost witnesseth Iob when hee saith his Spirit hath garnished the heauens and againe The Spirit of God hath made mee and the breath of the almightie hath giuen me life And in this place by the iudgement of verye learned The Spirit of God mooued vpon the waters by consequence those words of Ieremie The gods that haue not made Heauen and Earth shall perish from the Earth and from vnder heauen If then the Holy-ghost should not create hee should bee no God yea of all the three persons conclude thus and so this Prophets testimony shall inferre the creation of each person Austen saith Sicut personae sunt inseperabiles ita inseperabiliter agunt as the persons are inseperable among themselues so doo they worke inseperablye Againe Opera Trinitatis quoad extra sunt indiuisa communia with many such testimonies In this very place that we now looke vpon the Hebrue word for God is of the plurall number to note as some thinke the pluralitie of persons the verbe created of the singular number to note the vnity of deitie in them all And vers 26. it is said Come let vs make man noting the three persons all ioynt creators together and cannot be vnderstood of Angels as spoken to them because man was not created according to the Image of Angels but of God Now if any should doubt how the first article of our beleefe agreeth with this which attributeth the creation to God the Father it may be answered that it is not so doone there to the ende to exclude eyther Sonne or Holy-ghost but onely to shew the order and manner of the creation and other workes of God for as the father is the fountaine of the Godhead and yet not therefore either Sonne or Holy-ghost excluded from the same but each of them God equall with the Father as touching the Godhead so rightly is the Father made author of creation and yet neither Sonne nor Holy-ghost idle in the same But 〈…〉 that by a certaine order the 〈…〉 first in order willeth it as it was the whole fabrick and course of things created Then he expresseth this will by his Sonne in whom as the Image of his Father the decree and order of all ●he worke shined he spake and they were made and distinguished in theyr orders Thirdly the Holy-ghost together with them both worketh also immediatly cherishing and nourishing what was created and giuing motion vnto them Thus was there an order in the worke and yet all three persons ioyntly creators of all together This marked and remembred both answereth the doubt now in speeche touching our beleefe and many other places of Scripture also wherein the creation is ascribed in shew of words but to one person Iohn saith All things were made by the sonne Paule saith Yet vnto vs there is but one God which is the Father of whom are all things And in the same verse he saith of Christ that By him are all things and such like Austen saith Filius non agit a se sed per se The Sonne dooth not of himselfe but by himselfe All which speeches and theyr like eyther in Scripture or Fathers note an order among the persons in their worke but exclude none from the same For as we saye the Fire shyneth by the light which commeth from the same and yet we make not that light any seruile instrument off or to the same fire but euen his naturall force and power So is the Father sayde to doo whatsoeuer hee dooth by the Sonne and yet

then was in them is now lost by sinne yet regayned in measure by Christ and shall perfitly be inioyed in the life to come when nakednesse shall shame vs no more then it did at the first Many and many are the things yet mo that might be noted out of this Chapter but these shall suffice till heereafter Chap. 3. You haue seene in the former Chapters the creation of our firste Parents and their innocency now shall you see their sinne and their fall And this whole Chapter hath these heads in it The fall of Man The manifestation of the same by God vers 9. The punishment of it vers 14. The restitution by Christ vers 15. COncerning the first it is sayde That the Serpent was more subtill then any beast of the feeld that God had made Noting an extraordinarie thing in this beast aboue all others which when we see Satan to make choyse of to abuse to mans deceyuing and destruction it may truly yeeld vs this note carefully to be obserued that if there be any thing better then an other any gift and grace more in one then an other or any thing extraordinary any way that may helpe him that will Satan diligently by all meanes assay to make it an instrument to serue his most dangerous and damnable purposes Examples in the Scripture beside this place many and examples in experience euery day to note one or two Satan knoweth that it is a notable meanes to win many to the Lord to see great men and honorable personages to go before as also most effectual to the contrary to see them drawe back therefore with might and mayne as the Lord will suffer him he laboureth to stop the one and to further the other that is to hinder their zeale to go before Gods people in all godly duties and to increase their coldnes and drawing back that they being kept in the way of death by him together with them by their example many may also dye perish which otherwise would do well if they had good guides He laboreth the Rulers and the Pharisies euen with all his power that they may not beleeue in Iesus Christ to the ende that if any begin to draw towards the kingdome of life and to say we neuer hard mā speake as this man doth by and by they may be stopped with this obiection do any of the Rulers Pharisies beleeue in him and so by the deadly power of their hurtfull examples be ouerthrowne againe that begun zeale vtterly quenched Another example in the Acts of the Apostles He might no doubt Satan I meane in those darke dayes haue stirred vp many against the Apostles but amongst all he chose certaine honorable and deuout women with the chiefe men of the Citie that by such outward credit of wealth pietie honor and dignity he might giue a greater blow to the cause of God more easily worke the wo of his true seruants keeping as you see this pestilent pollicie if any man or matter be of accompt to seeke to win that to serue his purpose He had rather tempt Demas that hath once folowed Paule to forsake him againe then many others for dayly experiences I had rather you shoulde thinke of them then I note them Conclude we therefore euer to be circumspect and most carefull by this remembrance to preuent Satan knowing that it is his manner if God haue blessed vs either with knowledge birth wealth office credit or any thing whereby our example may do more harme if wee take a bad course to labour mightely that he may for this cause the rather win vs to serue his turne and so abuse that good thing in vs which should serue to Gods glory to the quite contrary as here he did the wisedome of the Serpent 2 Obserue we heere the meanes whereby as speciall helpes our Mother Eue was drawne to her destruction and all ours in her and with her The first is heere her tittle tattle too long and too much with the Serpent or with Satan in the Serpent whereas shee should haue suffred no such speech against the rule and order that God had set downe when once she perceyued it tend that way but with a zeale of defyance haue flung away from all such conference and perswasion Let her experience teach vs the danger of such dealings euer And first for inward temptations if any arise as neere as the Lord will assist vs let vs not debate the matter with them long but euen quickly reiect them bend our mindes some other way and take in hand some thing worke or study or such like that we can be most earnest about calling to the Lorde with hartie heate that he will help vs to quench and auert such fierie darts For truly if we reason with them meditate of them as many do our fall in the end is greatly to be feared Then for outward assaults by wicked company and lewd persons the messengers of Satan take heede also by this example of Eue how you tattle with them They be Serpents as this was yea subtile Serpents that will deceyue destroy you as this did Eue. They speake not but the Deuill in them Heare no such charmers charme they neuer so sweetly The enchancers of Egypt neuer hurt Pharaoh as they will hurt you Away with your care betimes Let dislike as a fire kindle within you and cause either your toong very sharply to rebuke or your steps to turne speedely from such company O the vertue that hath bin lost for want of this care They that glistered as the Starres and were for name as the very Sunne beames spreading it selfe into all coasts haue become darkenesse and as vile as the dung to all goodnesse by harkning ouer long to the hissing of such Serpents Be warned therefore and beware betimes for the Lord hath sayd it we can not touch pitch without spot and euill words corrupt good maners Experience teacheth if a man tary long in the Sunne hee will be sunneburnt and if he clap coles to his brest he will be singed Vnskilfull youth beware by Eue and bid such Serpent● leaue their hissing Secondly shee wauereth in beliefe of the Lordes truth she● maketh a peraduenture of a certayne truth and sayth least yee dye when the Lord had sayd yee shall dye absolutely flatly Beware therefore by her in this againe and what God hath sayde beleeue euer diminish neuer If hee say wee shall dye wee shall finde him true and if hee promise life wee may not doubt Beleeue him stedfastly whatsoeuer hee sayeth and mince not hys words with our Mother Eue neyther adde any peraduentures for great vantage hath Satan if we incline to a doubt bee it neuer so little Thirdly by a bolde lye of a facing Deuill shee is pulled on to her destruction for hee telleth her flatly They shall not dye And why did hee so Because as long as shee dreaded any

Anger that cannot speake is most wicked but anger that can speake and faire speake and meane so ill is wickednesse it selfe It is a Cains curtesie to speake faire and meane ill to walke with me as a brother and to cut my throate as an enemy and euen that should make vs hate it See also heere and obserue it well how old a practise of Satan it is to set brethren at variance for religion Cain hateth Habell because God made it knowne that his religion and worshipping of God was better then his Old satan hath not cast his cote yet but soweth dislike still for the same cause Gods word giueth testimony to one brothers truth and disliketh vtterly the other brothers falsehood This maketh the worse to gnash at the better where he should reioyce for him and pertake in his good by yeelding to it 12 God regarded this iarre in Caine and expostulateth with him what ayled him Dooth not God abide it and will Caine do it haue we any Cains now that hate theyr brethren and heare this are they not afraid of Gods eye are they not ashamed to be like Cain doe they thinke to iumpe with him in crime and not to iumpe with him in iudgement It cannot be 13 But will Cain confesse to God what is the matter no I warrant you neither his hatred before nor his murther after but concealeth all as much as he could though in deed from God nothing can be hid So old againe is this corruption of hiding and couering cloaking and shadowing of our sinnes When wee do it we resemble Caine and what fowler patterne to be paynted by 14 Thy brothers bloud cryeth to me saith God out of the earth And doe we hope secresie for want of witnesses Alas we are deceyued The wickednesse it selfe will torment vs as if a thousand knew it The conscience cannot be bribed to hould his peace it will giue euidence do what we can And the very deede we haue doone will giue God no rest but crie against vs till it bee reuenged and we punished If you knew your secret sinnes should be cryed at the market crosse assoone as you haue doone them you would be afraide to sinne and take no comfort in the wante of witnesses nor hope of rest by the secresie Nowe you heare with your eares and see with your eyes that bee it neuer so secret and without the knowledge of man it crieth in heauen and maketh all heauen ring of it as Abels bloud did and shall it not feare you Care not then for secresie if it be euill for if God see it and heare it he is priuie that can do more to you then any man euen Kill the soule as well as the bodye and caste them bothe into Hell fire 15 The iustice of God vpon Cains murder truly showeth vs how all sinne shall speede For hee hateth not murther alone but all sinne Read the words well and marke the wrath sharpe is his hand vpon this offender and yet most iust 16 In Cains building a Citie and calling it after his sons name we see the care of the wicked euer More to desire to magnifie themselues then to glorifie God more to seeke after a name in earth then a life in heauen more to establish their seede with townes and towers then with Gods fauour But such course is crooked and like Cains heere If we d●sire a name the loue of G●d and his word the loue of Christ and his trueth is the waye You remember a sely Woman that in a true affection to her Lorde and maister powred vpon him a box of oyntment and what got she Verely saith Christ wheresoeuer this Gospell shall be preached throughout the world this shalbe told of the Woman for a remembrance of her Heere was a name well gotten and firmely continued to the very world ends The memorie of the righteous shall remaine for euer and the name of the wicked do what they ean in Gods good time shall rot and take an ending For which cause Moses if you marke it ●●keth no mention of the time that either Cain or any of his Sonnes liued as he dooth of the godly Filthy Polygamie you see in this place began with wicked Lamech that is to haue mo wiues then one at one time so old is this euill that from the beginning was not so that mention that is made of the children here of the wicked telleth vs how they flourish for a time with all worldly thing● whome yet God hateth The last words show you what eclipses true religion suffceth often in this world and let vs marke it Chap. 5. This whole Chapter handleth the Genealogie of the Fathers before the Flud and hath also particulars diuerse worthy marking 1AGaine it is sayde God created Adam after his likenesse which what it was you hearde in the first Chapter referring you to the Apostle who expoundeth it by righteousnesse and true holinesse meaning by those two wordes all goodnesse as wisedome truth innocencie power and such like incident to mans nature vnspotted by sinne 2 He called them both Adam saith the Texte both the man and the Woman by that one name noting vnto vs that inseperable holy and misticall vnion that is made by marriage of two persons to become but one fleshe the like in some sorte remaineth still in vse amongst vs in that the wife is called by her husbands name her owne name ceasing and being vsed no more as if it should be sayd nowe that you are maried though before you were two yee are become one and therefore fitte that one name should se●ue you both to note so much bothe to your selues and others The man is the worthier person and therefore by his name shall you both bee called and the womans name shall cease to be as it was since now shee is changed and become one fleshe with him whose name she inioyeth 3 Adam is sayde to haue begot a sonne after his likenesse which is to bee vnderstood thus a man as hee was and corrupt as he was Like him in sex and nature and like him in corruption impure of impure 4 From the 4. verse to the 22 two things cheefely are noted The long life of these Fathers and their assured death many yeares they continued yea many hundreds but at last they dyed Death long ere it came but at last it came And touching their long life some questions are mooued First why it was so long Secondly whence or howe it came to bee so of the first two causes are aledged one for the propagation of mankinde so much the faster and more speedely the other for continuance of remembrance of matters and deducing of them to posteritie the better To the second answer is made that as al mens liues at this day are from God and of God as the fountaine so was also that long life of

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 vpō 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 signe●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

and the windowes closed to stay the flood profit by it in a godly policie after this sort that if any flood of sinne and streame of iniquitie go about to drowne vs we stop the fountaine and close vp the windowes by which it issueth and getteth out so shall we stay the course of it in Gods blessing and be free from danger O that this lesson were learned in Court and countrey fully and well then many a filthy flood would be religiously stayed and many a sowsing waue of a sinfull temptation be beaten backe I say if the fountaines were stopped and the windowes shut conceyue of it further and meditate of it a whole houre by your selfe I say no more 4 The Arke stayed about the 26. of October vppon the mountaines of Armenia and why because whē wind bloweth water faileth sayling is dangerous the rocks may be hit vpō what a prouidēce then is here for poore Noe in his gratious God what a preuention o● danger shall nothing make vs know him ●nd his sweete goodnes ●●yle we then on in the sea of this world while God will surely when it shall be good he will make vs to rest and preuent our perill if we trust in him and O Lord giue faith and patience for thy mercy sake 5 In the tenth moneth that is about the 28. of December as we recken were the tops of the mountaines seene a good token and comfort of an ende of that water-flood we may apply it thus the great men of this world of a kingdome of a citie of a towne are as mountains hills in comparison of the lower sort if once they wax dry from such fluds of euil as many times they are ouerflowed withall it is a good signe and yeldeth great hope that the waters do decrease and a better state euen shortly will insue but whilst they are ouerflowed and couered what hope of dry land in the valleys such and so great to good or euill is the example of the great ones 6 Then after fortie dayes Noah opened the window of the arke and sent forth some of the fowles Where was his warrant thus to do surely expressed we see none and yet is hee not disliked why because though it were not prescribed in the word that he should doo so yet was there no prohibition not to doo so and beeing not contrary to any word though it haue no expresse word for it it is not disalowed we are taught hereby sayth a learned man where there is no neede of expresse prescription as in things not of such moment often there is not holy men are left suis consiliis conatibus to their owne discretions counsell and libertie if the like fall out to vs we may follow their examples 7 He sent first a Rauen which returned not againe c. By which fowle some say might be resembled the teachers of the law because they neuer bring any good tidings but death death for want of performance of the lawe whose promise is annexed onely to fulfilling of the same and not else Others say by the Rauen might be noted such men as hauing minde of the dead carions consider not wherefore they were sente but plying theyr whole care about themselues and satisfying theyr deuouring nature with such carion as they see before them take their pleasure therein and make their abode not returning any more to the Arke with testimonie of their course applyed and imployed to that ende whereabout they were sent Such foule Rauens no question there are but too many 8 When Noah sawe no returne of the Rauen he tooke a Doue and sent her forth the same day to see if by her he might perceyue any fall of the waters And the Doue returned to him againe not finding any rest for her foote vpon the earth as yet wherby he knew the waters were not abated This doue they say may resemble fitly the good preachers of the word which are sent forth by the true Noah Christ Iesus into the world ouerflowed all with sinne wickednes as with a flood but finding no rest for their foot that is finding no acceptance of their labours nor good to be done by them mocked scorned derided abused reiected contemned they returne againe bringing nothing with them and yet to Noah welcome who putteth forth his hand and receiueth thē into the Ark for we are a sweet sauour sayth the Apostle to the Lord euen in them that perish That is the Ministers of Gods word are deere vnto him and most sweete in his nostrels if they do their diligence faithfully albeit the profit folow not aunswerable to the same but euen all that notwithstanding men perish and are cast away a great comfort 9 When it is sayd the doue found no rest for the sole of her foote vpon all the earth that she saw let vs consider the maruelous change now made frō the estate before and very late when thousands of doues men women children all the creatures of the earth had rest for their feet yea pleasures and comforts aboue necessities many anone Now no such matter all is gone and there is not so much as rest for one poore doue What should it fitly admonish vs of but to the vttermost of our power receyued of God to take heed least with like sinne we procure like iudgement against our selues our countrey our townes and priuate houses where now is many a comfort and many a pleasure men women and children not a few haue rest for their feete that is all things necessary to their comfortable being and liue vpon vs and with vs and by vs we with them and they with vs enioy Gods mercies blessings benefits to his great prais● our great good if we can vse them be thankfull Shall the day come that in that house where many a man hath found his rest being the seate of an honorable or worshipful personage no rest shalbe found for a doue that is for any creature any place all being altered by the iudgement of a greued God at abuse and vnthankfulnes at sinne iniquitie God forbid and as we feare God let vs thinke of it for he that so soone could alter in his anger the estate of the whole world that of a place so full of rest for thousands thousands of creatures now there should bend rest for the foote of one doue surely he can change as quickly the seate of any Prince or noble or genleman or other man that all the honor and comforts beeing wiped away in wrath there should not be rest for any but a fearefull sight of horror and confusion vpon euill deserts 10 The Arke to the doue was like a prison a place of restraint not according to her kind which was to flye abrode yet finding no rest rather then she will perish she returneth to

the same againe It may teach vs this that better is an inconuenience then a mischiefe If we cannot as we would we must as we can I speake it against all heathenish and vnchristianlike impatiencie The heathens rather then they would serue they would kill them selues And many in these dayes rather then they wil suffer what God imposeth will do what God detesteth let it not be so If we cannot be abrode and at libertie because Gods iudgement against sinne hath taken away our footing in such or such sort whilst it shall please him let vs be content returne as the doue did to the place appointed and thanke him for mercy euen in that that yet there we liue and are not destroyed as others haue been 11 Noah stayed vpon this 7. dayes and then sent out the doue againe sayth the text which returned to him in the euening bringing in her mouth an oliue leafe which she had pluckt wherby Noe knew the waters were abated This doue may note the preachers also of the word again who bring in their mouths some good tidings to the Arke that is to the Church and euery good news may be cōpared also to an oliue leafe the tellers to doues That good news y t the women brought to y e disciples that Christ was risen was like an oliue leafe in their mouth they like this doue in this place so all others Reade 2. King 7. of y e good news of the lepers 2. Sam. 18.27 he is a good man sayth Dauid commeth with good tidings so good men women haue words of comfort in their mouths when others haue the poyson of aspes vnder their toongs they haue oliue leaues to cheare vp Noah and his company withall when others haue wormewood and gall to make their harts ake with the bitternes thereof Such doues God make vs euermore if this be regarded of vs we will indeuor it 12 Then wayted he other seuen dayes and sent her againe When she returned no more vnto him First marke the often sending of the doue when the rauen goeth but once It sheweth the difference of a good seruant and a bad The first is often vsed because he is faithfull and true the later but once because then he is found to be a rauen more heeding the carions that his nature regardeth then performing his message which his sender desireth The prayse of these two fowles how they differ in this place for their seruice we all see and it should thus profit vs as to pricke vs to the good and afray vs from the euill In some place or other we are all seruants as these fowles were to God to Prince to Maysters to some or other Let vs be doues that they may often vse vs let vs not be rauens that they may iustly refuse vs. Secondly in the doues not returning any more let vs marke a type of the saints of God that hauing sundry times discharged the trust of their places as the doue did at last haue their departure out of the arke that is out of this life and Church militant and finding rest for their foote in Gods blessed kingdome returne no more to the Arke againe but then continue and abide for euer 13 At last came this comfortable word frō God Go forth of the ark thou thy wife and thy sonne and thy sonns wiues and all creatures with thee So we see there is no affliction or triall y t God imposeth vpō his childrē but if they indure it quietly trust in his mercy firmely tary his good pleasure obediently it hath his cōfortable end If God think it good to say to any man or woman enter into the arke that is into this or that try●ll of thy faith patience into this prison into that indurance into this restraint of liberty that affliction trouble sorow and care and inward nips or outward pinches surely he hath also an other word for them which in due time he will likewise speake vnto them and that is this Go forth of the arke now againe thou thy wife al thine that is let there be an end of whatsoeuer it was y t tried thee for I haue seen y t faith patience hope that hath pleased me O our good God how sure are we of this and how sweete is it what else but that which th● Prophet Dauid found most certaine and testified to the world saying Though gripes of greefe and pangs full sore shall lodge with vs all night The Lord to ioy shall vs restore before the day be light Confessing herein y t after sowre commeth sweet after sorrow ioy after restraint liberty after want plenty to speak with this place after go in to the Arke foloweth certainly come forth againe 14 Yea but when did God bid Noah come forth surely not before the earth was dry for so sayth the text Then there we see againe how wonderfully he disposeth for his children tymes and seasons all for their good when the earth is not for them he hath an Arke vpon the water and when the earth is fitter then the Arke he hath the earth againe all in such times as may be best for vs and how should we thanke him 15 When Noah was come forth he buildeth an altar taketh his beasts and off●eth his sacrifice teaching vs this how most carefull we should be whilst life is in vs to be thankfull to God for his mercy toward vs either in deliuering vs out of danger or any way shewing the light of his countenance toward vs. A thankfull hart becommeth a Christian and pleaseth God and the very deuills of hell if they were asked must needs say the contrary is a fault 16 Then saith the story God smelled a sauour of rest that is shewed himself appeased and his anger at rest this pietie was in Noahs heart before but now it smelleth when it breaketh into worke so was Abraham for his faith noted of God before but when that faith flamed out into a willingnes to sacrifice his deere sonne then God cried out now now I see Abraham thy loue c. Surely that which powning and beating is to spice works be to faith in some resemblance the spice is sweet before it be brayed but when it is brayed much more so is faith in the heart accepted of God before oportunitie serue to worke but when oportunitie doth serue and holy works come to a godly faith then smelleth it maruelously and the Lord sauoreth a rest to his owne good liking and our true comfort for euer and euer let it teach vs let it schoole vs and prick vs forward to holy life 17 And what sayd God reade the texte verse 21. he will no more cursse the earth for mans corruption hee restoreth nature Se●de time and haruest cold and heate winter and summer day and night and showeth vs thereby that they

that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue thē in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to th●ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hi● a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he do●th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He f●r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more

then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and i● once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this ●e●t but is honored with a most notable remembrance also ●y y e Apostle in his Epistle to the Hebrues for by ●aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritan●e and he went out not knowing whether he went c. A great obediēce to leaue house home countrey friends where he was ●ought vy such an obedience as thousands of vs cannot brooke ●n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to

must expect Tary that and all shall be well for so did Sara heere and the godly elsewhere euer and had their desires 2 Isaac is circumcised and called Isaac at his circumcision so haue we now our names at baptisme That Sacrament then as this now are sacraments and signes of our new birth Fitly therefore by the receipt of our names at such time should we euer when we heare them be remembred that wee haue promised to God and his Church that we will be new men 3 Sarah reioyseth at this gift of God in her ould age and her husbands age reproching therein and reprouing playnely the couldnesse and dulnesse the blindnesse and vnkindnesse of some that hauing children giuen not one but many not in age onely but from youth to age almost euery yeare reioyce not but murmure fearing and distrusting and farre farre from this good womans hart She euen danceth for ioye in her minde and sayth who would haue thought c. 4 Sara giueth this her owne childe sucke her selfe till it was to be weaned An ancient and good example to be folowed of all women that haue no true inabilitie indeed to denye it For to this end hath God prouided nourishment for it in the mothers brest that it might be so The earth also nourisheth the plants and hearbes which she bringeth foorth The tree no lesse with her sap and suck the bowes and branches that spring out of her All other creatures do the like be they neuer so fearce The Tygar the Wolfe the Beare and the Lion yet gentle to their young ones and giue them suck Shall onely women more vnkindely then any deny them nourishment The mother is content when shee cannot see it nor handle it but hath it in her bodye to nourish it yea and to abide many a sharpe nip and pinche for it eating this and forbearing that as shall be best for her childe she goeth with and when it is borne that they may see it and h●●●le it behould it and ioye in it yea when it lyeth in theyr lappes and cryeth houldeth vp a paire of little handes and eyes begging as it were and intreating for Gods sake to be nurssed and nourished by them rather then any other is it not a hard heart that can cast it awaye and put it to a stranger whose affection can bee but frosen in comparison at least for a while Lastlye the dangers of this are not few if they were well considered For manye a disease and ill qualitie is drawne with the milke from a bad Nurse beside that experience teacheth vs that many plants will neuer prosper except they haue of their owne earth about them All these things then perswade vs asmuch as may bee to folowe Sarah heere this good Woman and to nurse vp our little Isaacs that God dooth giue our selues Yet necessitie hath no lawe I knowe it true but let not wanton vnwillingnesse nor vnwilling wantonnesse bee necessitie Iudge of this thing in a godlye feeling according to your place and other true circumstances and I leaue it to you I prescribe to none neither saye anye more 5 When the wayning time came Abraham made a feast yea a great feast saith the texte and it teacheth vs the libertie of Gods children according to places and times wherein they liue touching such matters and customes as this is We our selues haue our fashions and vses at birth at Baptisme at the mothers going to church to giue thankes in hir lying in c. What may well bee done and suffred and liked let it not be peeuishly waywardly spitefully and vniustly traduced For this very feast and fashion of Abraham might be censured if to finde faulte were to speake true if malice were zeale and a frowarde nature were a good minde by and by Surely as the Apostle saide To the cleane all things are cleane so saye I to meeke and modest mindes all customes that may any waye be charitably interpreted are acceptable as he sayth againe but vnto them that are defiled vnbeleeuing nothing is pure but euen their minds consciences are defiled so say I vnto those that are waspish and wayward spitefull and froward euery thing that they fansie not is vncleane and vnlawfull eyther Heathnish or Iewish or popish or somewaye intollerable and their fansie is regularerum the rule of right vnto which all mens dooings must be framed if ther be peace But there is a rule that all godly mindes preferre before all such rules to wit euen the rule of the blessed Apostle If any man lust to be contentious we haue no such custome neither the Churches of God 6 Ismael mocked Isaac and Sarah spyed it The sonne of the flesh the sonne of the promise See in a figure the condition and order of the world The vngodly are mockers gibers flowters and flirers at such as the Lorde hath looked vpon in more mercy then he hath vpon them and it is no new thing Patience must passe it ouer and God will paye it home as he did this This mocking they take to be but a small fault if any at all but the Apostle saith it is bitter and cruell persecution Peruse the place Galat. 4.29 7. That Sarah spied it and not Abraham the reason might eyther bee in her more vsuall beeing which the children then Abraham was or in her affection which was not so good to Ismaell as Abrahams was hee being Father and not shee mother Nowe wee knowe it well that mislike quicklye spyeth a faulte when affection to the partye is somewhat darker eyed 8 She craueth of Abraham that both mother and Childe may for this cause be cast out and though it greeued Abraham in respect of his Sonne yet God in the end ioyned with Sarah and admonished Abraham that it should be so It noteth vnto vs how mocking and scoffing flyring and gyring pride and vanitie and the contempt of Gods promises neuer scapeth Gods iudgement but is both obserued and punished some waye or other first or last Naye marke it more which in deed is more the Childes fault is the mothers smarte also and she likewise must be cast out by Gods owne sentence For happilye she sawe and heard these mockes and rebuked them not but cockered and dandled such wicked beginnings in hir young impe but very sure I am in our dayes many foolish mothers doe it and are so vainelye pleased with theyr children that euen their faults please them also But let them marke this example and prouoke not God He is as able and let them feare it to cast both them and their children out of his house for euer as heere Abraham was these two out of his 9 The Texte sayth This thing was greeuous vnto Abraham And wee see in it what greefes faull out now and then betwixt the best couples The one desireth and earnestlye seeketh what greeueth the other to

Laban charged heere and let vs be ashamed of such qualities 16 Then Laban answered These daughters are my daughters c. Now see a trick of this world agayne when a man is brideled and dare not hurt then to pretend fauour and loue and to smooth the matter as though he neuer meant hurt which is not so This iugling the world hath not lost yet but God seeth truth and loueth truth Finally a couenant of loue Laban will haue made because his conscience accused him of euill deserts Iacob is content and letting anger go maketh them good cheere Laban sweareth like an idolater and Iacob aright consider you both of a rough beginning there is a smooth ending Laban taketh his leaue and departeth quietly and all is well O able God and carefull God for thy children euer make vs thy seruants faithfull and true that in all stormes we may finde thy fauour and of all feares no worse an end then in thy mercy may be to our comfort as this was now to Iacobs Chap. 32. The chiefe things of this Chapter are these The meeting of the Angells The meeting of his brother Esau And his wrestling with the Angell FOr particulars let vs remember that but euen now was ended Iacobs feare of Laban and his bad measure that he was euer like to offer to him and his had not God restrained him and now followed presently at the ende of that the feare of his brother Esau whome hee must meete What sheweth this vnto vs but the continuall succession of feare vpon feare trouble vpon trouble and tryall vpon tryall vnto the godly to the true teaching of vs what to expect and wherewithall not to be dismayed if it happen for it is the lot of Gods deerest 2 We see heere a multitude of Angells meete Iacob as hee setteth on his iourney Where first marke the thing and then the oportunitie of it touching time For the thing it selfe it truly confirmeth this doctrine that God giueth his Angels charge ouer his elect to attend and defend them as shall seeme best to his great mercy and infinite wisedome so saith the Apostle are they not all ministring spirits sent forth to minister for their sakes which shalbe heires of saluation so saith the Prophet the Angels of the Lord pitcheth round about them that feare him and deliuereth them yea hee hath giuen them charge ouer euery one that putteth his whole trust in God and committeth himselfe wholy to his protection in all temptations to keepe such an one in all his wayes And they shall beare that person in their hands that hee hurt not his foote against a stone Examples in Elizeus in Peter in many mo It derogateth therefore greatly from the mercy care that God hath for his to say euery man hath but one good Angell and one bad for euery man and woman fearing God hath many as Iacob had heere and euen so many as any way shall be needfull in his wisedome that euer knoweth what is expedient fit Secondly for the oportunitie of this vision you see how great it was euen then when Iacob was setting forward to meete with his brother Esau of whome he was very greatly afrayde not only for himselfe but for those with him that were as deere to him as his life What they taught Iacob by thus appearing vnto him we may all very easily conceyue surely euen this that though he were weake yet was he strong strong I say by God and the might of his power who should neuer suffer him to miscary whilst he had an Angell in heauen to send with him but would so stand on his side against Esau that all should be well and with safetie passed ouer O this God this God of ours doo wee not see him Since this booke began haue wee not seene many testimonies of his loue and care not only to help and comfort but euen in the nick to doo it when there is most neede and when his childs heare is downe in the body by some occasion Neuer any more notable then this to Iacob heere and therefore let vs marke it and of them all conclude how blessed the man is that hath the God of Iacob for his help whose trust is in the Lord his God 3 The next thing we may marke is the counsell of Iacob vnder Gods blessing taken of him to pacifie his brother and to haue a good meeting First he sendeth messengers to him to signifie his comming least by stealing by him he might iustly offend Secondly he deuideth his people and cattell as you see Thirdly he prayeth Fourthly and lastly hee sendeth a present In all which we may note two things First that the godly haue neuer bin despisers of means though their trust in God and assurance of his helpe were neuer so great but wisely and with good pollicie and discretion they haue disposed themselues to vse the same as God directed Secondly that it is lawfull to vse submission in some sort to the wicked and that religion standeth not in stubbornes and frowardnes and disdainefull proude and vndutifull speaches as some imagine 4 These messengers thus sent of Iacob to giue his brother notice of him returne againe and tell him that Esau commeth to meet him with 400 men whereupon sayth the text Iacob was greatly afrayd and sore troubled not knowing what Esau meant by bringing thus many with him which of like Esau did onely for pomp and to shew his power but fearing the worst as nature is apt in the very best The thing that we are to note in it is how hard it is euen for Iacob y t is a very extraordinary mā to cleaue stedfastly vnto God in perill danger and to ouercome by faith such false feares as will muster thēselues before his eyes We saw before how God had comforted him by y t host of Angles that met him yet now euen now againe when hee heareth this newes the infirmitie of flesh appeareth and Iacob is sore afrayd Knowe wee then our mould what it is and if so notable a man as Iacob after so many incouragements haue yet imperfection of faith set wee it downe that great is our neede farre farre vnlike Iacob to pray for faith that the Lord may increase it in vs euer more and more See againe in Iacob euer as we go the life of man feare after comfort and comfort after feare ebbings and flowings risings and fallings so wee go along and so wee shall ende 5 That he falleth to prayer after he had deuided his companies see both the right vsage of lawfull meanes and the true cōfort in all distresse whatsoeuer it is The right vsage of meanes is with prayer and the right vse of prayer is with meanes if God offer them these one exclude not an other but both ioyne together as louing friends and thus ioyned and ioyntly vsed the Lord giueth his blessing to

Iacob himself is left alone when there commeth a man and wrestleth with him The text saith a man but it was God in the forme of man Which wrestling as it was a very extraordinary thing strange why it should be to such as doo not vnderstand it so was it a notable thing and full of instruction to vs if we do vnderstand it and consider of the Lords dealings and purpose herein both with Iacob and others his faithful euermore First then this wrestling warned and forewarned as it were Iacob that many struglings remained for him yet in his life to be runne through and passed ouer which were not to discomfort him when they hapned for as here so there he should go away with victory in the end Secondly it described out the condition not onely of Iacob but of all the godly also with him namely that they are wrestlers by calling while they liue here and haue many diuers things to struggle withall and against some outward some inwarde some carnall some spiritual some of one condition some of an other which all yet through God they shal ouercome and haue a ioyful victorie in conclusion if with pattence they passe on by faith laie hold vpon him euer in whom they only can vanquish Christ Iesus Thirdly it was God not man yet man appearing God hidden to tel and teach vs y t in all our assaults trials and confl●cts it is God y t we haue to do withal and y t entreth y e lists to wrestle with vs to the end our strength may appear although not God but mā or some other means appear vnto our outward eies which thing is a matter of great moment to al faithful to be remembred euer for we shal therby cōceiue great comfort lesse feare knowing y t no euil can come in the end from such an aduersarie whereas the ignorance or forgetfulnes of this maketh vs runne too violently vpon the outward causes or causers and so to offend It mightly stand Iob that he saw it was God y t wrastled with him did not barely respect the second meanes Fourthly it discouered the strength whereby Iacob both had and should ouercome euer in his wrestlings euen by Gods vpholding with the one hand when he assaileth with the other and not otherwise which is an other thing also of great profit to be noted of vs that not by any power of our own we are able to stand and yet by him and through him conquerers and more then conquerers Fiftly it is said that God saw how he could not preuaile against Iacob which noteth not so much strength in Iacob as mercy in God euer kinde and full of mercy Compare it with a speech not vnlike vnto it in the 19. of Genesis where it is said I can do nothing till thou be gone c. Gods cannot is his wil not for loue that he hath vnto his children and liking to be euen ouercome by their faith Sixtly he touched the holow of Iacobs thigh and it was loosed so that Iacob haulted Whereby we may see how the godly wrestle with temptations in this life and ouercome surely sic vincunt vt vulnerentur so they ouercome that yet now and then they get rappes and wipes Dauid was a notable wrestler yet sinful flesh gaue him a foule venye or two though he rose againe like a good wrestler by true repentance and had the victorie against that fall So all the godly by one imperfection or other we see they get wipes though in the end all is well by the strength of him that gat no rappe vnto sinne Christ our dear sauiour true ouercommer Seuenthly that the Lord saith to Iacob Let me go it wonderfully commendeth Iacobs tollerance of the Lords wrestlings till himselfe gaue euer and would depart and to vs it giueth this doctrine that when ●od doth trie with vs by any temptation and crosse by any assault and spirituall exercise we shuld not be content only for a day or two or while we thinke good but euen so long indure his good pleasure till himselfe do giue ouer of himselfe not prescribed nor appointed by vs which because it is a great matter for our frailty to do therefore we may boldly pray that the Lord would in mercy consider our strength and according to his promise laie no more vppon vs then hee will make vs able to beare but giue the issue with the temptation in due time to his glory and our good Lastly that Iacob saith Hee will not let him go except he blesse him It teacheth vs to be strong in the Lord when soeuer we are tried and euen so hartie and comfortable that wee as it were compell the Lord to blesse vs ere hee go that is by his mercifull sweetnes to comfort our hearts and to make vs more and more confirmed in all vertue and obedience towardes him yelding vs our praier as farre as it may any way stand with the same with force and violence as it were offered on our partes to the Lord he highly esteemeth and richly rewardeth euermore Thus did the woman of Canaan wrestle with him and would not let him goe till hee had blessed her in her daughter Thus did Anna wrestle with him for a childe and let him not goe till shee had him and so many others faithfull men and faithfull women in their seuerall cases And thus doe you see how profitable a thing this wrestling of God with Iacob is if it be well considered Many are the conflicts of all them that will serue God with a good conscience and God knoweth what yet hangeth ouer any man or womans head that they shall tugge withall before they dye Whatsoeuer it is turne to this place and consider these thinges follow and fulfill as the Lord inableth you this course and Gods truth for your warrant you shall wrestle well and to your great comfort in the end 11 Iacobs halting some haue resembled if you list to heare it in this sort First that it should be token an halting posteritie that should come of him for many of them Others haue saide that his good legge noteth the godly who walke vprightly before the Lord and his bad legge the wicked that euer hault and are not sound Others that his good legge noteth the spirit in man which is strong and willing the bad legge the flesh which is fraile and weake c. That the Iewes eate not of that part was a ceremonie of that people who had many moe Much better should they abstaine from all halting in Gods seruice and true religion then from the part that was touched but that flesh and bloud is more busie in matter of shew and outward obseruance then in matter of weight and inward truth Thus let it suffise to haue profited by this Chapter Chap. 33. The chiefe matter of this whole Chapter is the reconciliation of the two brethren Iacob and Esau when they met

heard in the 35 Chapter Learne then sayeth Caluin vpon the place Non esse à peccato vno quantumuu atroci estimandos homines vt nobis desperata sit eorum salus Not to iudge men peremptorilie vppon one sinne though a verie great one and their estate to vs seeme verie desperate For here wee see more vertue more pietie and feare of God though before hee had so grieuously fallen then in all the rest See againe howe God will euer haue one Ruben or another that is one meanes or another to deliuer his out of perils and daungers as euer shall stande with his blessed pleasure Let wicked men deuise and determine what they will the Lorde hath a hande ouer all their purposes and they shall not preuaile but as hee will Killed to bée God will not haue haue his seruant and they can not effect it but solde into Egypt hee will haue him and therein they preuaile So it is his will not theirs his counsaile not theirs that indeede ruleth The deuise that Ruben had to saue his life maie euer bee a warrant to vs to vse good meanes and lawfull pollicyes to the good of our brethren the children of God eyther in deliuering them from blouddie rages of cruell aduersaries or otherwise This was pia fallacia saith a learned man a holie deceit to a good purpose and we may obserue it 8 They strippe him c. Greatlie they spited his partie coloured coate as wee sawe before and what most men are spited to haue they are first robbed of if their enuying foes preuayle ouer them What they sayde to Ioseph when they thus stripped him or what hee to them when they thus vsed him is not layde downe But well wee maie thinke this was dolefull intertainement to his harmlesse heart that came in such sort both readilie and kindelie to sée howe they did and to beare to his father what they wanted Yea questionlesse with wéeping eyes and aking heart hee cryed for pittie calling them brethren a name of loue mercie and nature remembring them of God of nature of their aged father at home who had sent him to them and of what soeuer might mooue compassion but it woulde not serue O Lambe amongest Woolues if euer were anie O Iacob at home thou seest not this Little dreamest thou thy darling is in this perplexitie amongest his brethren To thée hee shall come no more but his coate for him Thy sorrowe is neare and euen at the doore by such cruell children No God no brother no father no friend is regarded of them Stonie heartes and iron bowels are nowe where Nature shoulde haue dwelt See wee then man if the Lorde touch not and prepare to endure what GOD shall sende Pitie or none fauour or none feeling or none his will be done 9 Then they sate them downe ●o eate bread saith the text Alas they shoulde rather haue sate downe to weepe for their moste wicked behauiour towardes their innocent brother then to eate and drinke but they felt not the sinne as yet and thus are mens consciences to often lulled a sleepe through Satans subtiltie an estate most dangerous and abhorred of God Such a lethargie was in Dauid in Ezechias and others to their great hurt Wherefore blessed is the man estéemed of Salomon that feareth alway that is that hath a feeling still of sinne to auoyde it and hate it to sigh and sorrow for it as becommeth a man or woman that feareth God But whilest thus they were eating beholde a meanes to deliuer Ioseph out of the pit and to saue his life They lift vp their eies and saw marchants comming streight they concluded by the motion of one to sell Ioseph to them and so to be rid of him So fitte can God make meanes fall out to serue his prouidence euermore So came Rebecca so came Rachell fitte in their times so can a thousande knowen experiences full well declare if they be remembred God hath his tymes and his opportunities of tymes to fitte assuredlie and let it be our comfort Ioseph then is solde and away he goeth But God had a purpose vnknowen to Ioseph to his great comfort Had hee knowen it his sorrow nothing woulde haue béene so great Let it comfort vs when aduerse thinges happen little knowe wee what may insue 10 Finallie the sorrow of Iacob so great and so grieuous so long and so lasting refusing to be comforted whosoeuer came to him most plainelie and effectuallie expresseth a fathers heart towards a childe beloued Iacob had indured manie great afflictions in his time yet neuer ranne out as he did in this Here hee is euen ouercome with griefe and his passions vehement shewe themselues in a dolefull measure Thus neare lie chldren to their parents hearts Touch our goodes or touch our owne bodies we endure it often with great patience but touch our children and we are gone Iob can witnesse it if our daylie knowledge wanted proofe The comming of friends to comfort him in this we full well commendeth vnto vs a kindenesse and duetie that is most commendable But that his sonnes woulde suffer him thus to sorrow for their brother that liued O barbarous hardnesse Their confession of the trueth though it might verie iustlie haue wrought them blame yet most swéetelie it woulde haue refreshed the mourning heart of their aged father But sée our nature how it abhorreth truth if it may ought hurt vs and how obstinate Nature standes in a sinne to face it out and kéepe it close Such is our mould and such is our great corruption They comfort their father and yet cause his wo much like our Vsurers that speake so kinde and cut so déepe into a mans estate till he be vndone O miserable comforters and so I ende Chap. 38. The generall heads are these chiefly The mariage of Iudah to the 12. verse The incest to the 24. verse The manifestation of the same frō thence to the end TOuching particulars it is to be obserued first how Iudah tooke to wife the daughter of a Cananite which affinitie by God was vtterly condemned And the children that hee had by such mariage prospered not Euen therefore as it should séeme the mariage of the father being mentioned that we might know how iust cause there was why God should detract his mercie and grace from the issue Let men then looke vpon this example and call to remembrance with it their owne experiences Hath not God euer hated vngodlie matches Hath not God sundrie wayes plagued them euen in our dayes by deniall of issue either to such as so marrie or to the next children of such marriage or by withdrawing his grace from them that they become wicked and vicious as these were here Er and Onan or by some meanes or other best pleasing his iustice that striketh in tyme the vnreformed person though he spare long Let neuer then either lusting flesh or couetous heart or anie respect vnder heauen

he knew her not Yet he talked with her and she with him largelie how then might it bee that he knew her not she hauing beene the wife of his sonnes and long in his companie Verelie God angrie with his lewd disposition had blinded him so that hee knew her not And shall it not shew vs the wrath of the Lord against filthie concepts If thou louest sinne and wilt strain thy conscience to drinke of that cuppe take héede least in iudgement the Lord take knowledge and feeling from thée that thou no more discernest sinne to be sinne as it is then Iudah knew Thamar to be his daughter in law as she was 10 The match being made for her sinfull hire and the sin committed by her sinfull father the text saith He sent her his promise by his neighbour the Adullamite Such Cole-cariers the worlde is too full of and I would their occupation were writ in their foreheads then would there be lesse wickednesse wrought then is by much The vertue of man or woman hath no such enemie vnder heauen as these cariers be They bring and they speake yea they sweare and fowlie forsweare to worke a shame What sender cannot these cariers can haue time and place to discourse at full They lie they cogge they face and flatter till harmelesse heart rereceyue their venome O brokers of Sathan for sinne and wickednesse what will be your ende If the sinner sinning by your procurement bee damned and die what measure of confusion is due to you that haue brought it about Spit we then euer with destance heartie vpon such Adullamites as this was 11 When this carier came Thamar was gone and finding her not he returned his cariage vnto Iudah and told him of it To whome Iudah answered Let her take it to her to wit his pledge least we be shamed So shewing plainly what wee finde too true more in our eies to bee the shame of the world then the feare of God But it is a wrong course if God gaue eyes for he aboue all is to be feared and regarded that is able not to shame onelie but to kill both bodie and soule and to cast into hell fire c. 12 In time this whoredome draweth to light for Thamar being with childe after thrée moneths made open shew and the newes of it is brought to her father in lawe who by and by stoutlie as if he had beene the honestest man aliue giueth iustlie sentence that shee should be burnt Shewing as it is thought that euen by the lawe of nature written in mans heart whordome should be punished by death before euer the lawe written was giuen When she was brought forth to the ende to suffer shee sent vnto her father in law his tokens left with her when she offended Which by and by knowing he changed his sentence absolued her and condemned himselfe saying She is more righteous then I for she hath done this because I gaue her not to Shelah my sonne So hastie sentence was soone repealed and the case being altered he is not so hastie as he was Such Iudges and iudgements haue béene séene but the lesse the better Sinne will be sinne whatsoeuer we doe and God will assuredlie punish sinne whatsoeuer we doe Circumstances may alter sinne from more to lesse or backe againe but circumstance neuer can make sinne no sinne and vnworthie blame She had cause to complaine of wrong done her by her father in lawe not giuing her a wife to his sonne but that therefore with her father in law she should commit incest it cannot be iustified but inough before of this matter That it followeth streight He lay with her no more it was some grace and token of repentance Such as if offenders would euer shewe no doubt but mercie might be found for passed frailtie Regard this therefore and obserue it well Iudah sinned but he sinned no more c. Last of all when the time of deliuerance came her trauaile was hard yea so hard as it is not conuenient fullie to vtter yet all was well in the end both mother and twinnes too were in safetie The vse of it to women to trust in God who is mightie and almightie good and all goodnesse to regarde his faithfull seruants euer in this busines Let them not feare but cleaue fast to his gracious fauour the rather if before they haue prooued his mercie For though it be a fault for anie to doubt yet it is a double fault for one that hath tried to doe it Neither Gods mercie nor might wax weaker with time but he is for euer what euer he was and if you beléeue it as here did Thamar receyue a good ende so shall you First one then another and if there had béene mo the Lord still all one according to his pleasure And this of this Chappter Chap. 39. In this Chapter these three things as generals especially are to be noted Iosephs faithfull and true seruice His holie and vnuiolated chastitie His wrongfull and vniust imprisonment COncerning the first it is said That he serued Potiphar an Eunuch of Pharaos and his chiefe steward who bought him at the handes of the Ishmaelites Where we see the Lord hath a resting place for his euer in his good time howsoeuer they be tossed and caried vp and downe euen from piller to post for a while Read Esay 39. the seuenth verse and conferre it with this verse of this Chapter 2 The Lord was with Ioseph saith the text and he was a man that prospered Giuing vs to learne therein verie notablie that the fauour of God is the true fountaine of all prosperitie He riseth whom God loueth if so it be good and without him no man riseth though they burst their hearts Yet is not prosperitie a token euer of Gods loue though no prosperitie come but from Gods will But here we are tolde in this perticular that Ioseph prospered because God was with him Which when his maister saw he also fauoured him and made him ruler of his house putting all that he had vnder his hand making by that meanes good Iosephs pietie serue for his profite but not caring for the same to learne it himselfe A daylie trick of earthlie minded men Yet God is good to his seruant still and blesseth euen the Egyptians house for his sake So gainfull is godlines but in seruants What should it be in our selues if we also were right hearted with them Should God forget to be good to such a familie no no he would blesse it certainlie verie graciously 3 Then did his maister much more trust him taking no account of any thing that was in his house A vertue in some sort and a testimonie of good nature in his master For there be some that are so partiallie wedded to their owne Country-folke and so doggedlie hearted towards any strangers that rather they had endure the doltishnes of the former then

nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whō is the spirit of God Thou shalt be ouer my house c. Making this argument that because Ioseph had such gifts therfore he was fit for such place and implying the contrarie that places ought not to go where want of gifts is fit for them A thing that will accuse manie a giuer in the latter day when the lord shall recken That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue bestowed places of charge and most great charge But what did I say not regard gifs do not giuers of places in our daies regard their gifts who must inioy them How haue I erred since gifts and gifts and nothing but gifts and all for gifts we do what we do Si nihil attuleru ibis Homere foras If you haue no gifts the doore is open and the way before you packe you hence But O cursed gifts and cursed they that regard so much such kind of gifts My meaning is plaine and this text is plain Pharaoh of Egypt euen Pharaoh of Egypt I say regardeth what was within Ioseph and not what was without and shall we be all for the gifts without and nothing for grace within for gaine to our selues by sinfull bribes not for gaine to the Church or common wealth by strength to discharge Thou and thy gifts perish said the Apostle once and thou and thy gifts perish shall god say one day when it shall smart Yea thou with thy gifts that thus giuest for such gifts to an vnworthie one and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind and required of god if he wil haue such place as requireth such gifts to y e discharge of it The heathens to shew that honour ought euer and onlie accompanie Vertue built a Temple to Honor and so adioyned therevnto another Temple to Vertue that by no meanes a man could get into the Temple of Honor but onlie through the Temple of Vertue and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens God worke with vs for his mercie sake in this respect 7 Then said Pharaoh to Ioseph Behold I haue set thee ouer all the land of Egipt He tooke his ring put it vpon Iosephs hand araied him in garments of fine linnen and put a chaine of gold about his necke He set him vpon the best Charet that he had sauing one they cried before him Abrech c. O god of comfort how art y u one and the same for euer to thy children sweet and mercifull kind and gracious bountifull and liberall in thy good time Is Ioseph now thus highly exalted And shal all Egypt be ruled by him O what are the afflictions of gods children then are they any thing but such humblings schoolings as the lord their god most gracious father fitteth them by and with vnder to such places honors and comforts as he hath apointed for them either here in this life or in y t to come No no they are no matters of anger any way but trainings leadings to other purposes of our swéetest god Foule daies haue faire dayes we see it here and lowring nights to bring bright mornings we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull seruant farewell mistresse of mischiefe with thy sinfull slaunder thou hast done thy woorst and Ioseph liueth and is out of prison honoured with honour aboue thy selfe God taking his pa●● thy malice hath failed of strength to hurt him blessed be God And blessed God blesse vs also that sinfull vnkindnes towards true meaning or hellish malice against holy life may be indu●●d with pacience of vs and visited in mercy by shée towards vs in thy good times our righteousnesse made open by thy fauours as here it was yea all thy children inabled by view of this experience to continue carefull to be vpright and to cleaue vnto thée before all the world in loue in feare in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer Amen Amen 8 That Ioseph suffered all this honor to be done vnto him and receiued it held it and vsed it doth it not shew that the children of God may inioy worldly places of high regard and yet be faithfull is pietie such a simplicitie that cannot abide honour in this or like order amongst men No neither yet is such peeuishnes pietie that condemneth Gods blessings as things vnlawfull for his children and grindeth the téeth at the comforts of Ioseph without a cause What Anabaptists think and haue put in writing we know more then we néede to regard Their kindes were diuerse and their sentences differing accordinglie Princes and potentates in this world here on earth haue receyued honours and giuen honour to their inferiours againe without dislike of God euer from their beginning so that an order be kept And to say that princes may not vse any of their subiects seruises according to their gifts honour them for their seruices accordinglie when they haue done is most derogatorie not onelie to the princes owne honour but also to his gouernement and libertie How did Darius honour Mordecai and how did Mordecai a faithfull man accept the same How did Nabuchadnezzar honour Daniel and Daniell take it vse it and enioy it with thankfulnesse to God faithfulnes to the king that gaue it and good great to many a one Daniel was made a great man saith the Text by the King who gaue him many and great giftes and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wise men of Babel Sidrach Misaak and Abednago were also honoured and accepted of it Obadiah a good man met the Prophet Eliah and fell on his face and said Art not thou my Lord Eliah the Prophet refused not this honour The like said the Sunamite to Elisha with diuers others Let not my Lord be angry saith Aaron to Moses and here dwelleth in this Towne a Seer an honorable man saith Sauls seruant of the Prophet Samuel The iayler in the Acts to Paul and Sylas My Lords what shall I doe to be saued And they startled not at this title who yet rent their clothes c. when vnlawfull honour was giuen to them To be called Princes of Priests in that estate was most honorable and no title greater Eleazar the sonne of Aaron was called Prince of Princes Eliasaph Elizaphat Suriel are called Princes and Heads But of this I haue spoken elsewhere and therefore now goe no further Hoping that hereby wee see it plaine that titles and honors accepted of Gods

of vs in them both The greatnesse of their astonishment appeareth in this that the rest did not looke whether their money also were in their Sackes but as all amazed are voide of consideration what to doe when being come home their moneys also were found likewise the drift of good Ioseph was not to feare either Father or brethren but to comfort them and to prouide for their comming agayne if happely money should be scarce But what a good man doth to a good end often by mens weaknes or waywardnes turneth otherwise 9 Yee haue robbed me of my children saith olde Iacob When they had told him the whole storie of their trauell how roughly they were vsed and accompted spies how Simeon was taken bound behind them how Beniamin the yongest must goe to clere them to release Simeon of his indurāce Then Iacob cryed no doubt he cryed ye haue robbed robbed me of my children Ioseph is not Simeon is not and Beniamin now ye will haue also from me all these thinges are against me Alas good Iacob thou knowest not yet how God will comfort thy hart ere long shew how al these things are for thee but as yet the time is not Therefore now do thou shew and let vs learne the pangs passions of naturall parents Their children sticke neere to the hartes of them and with their aduersities they cannot iest would God their children requited them euer Some feare to haue and grieue litle to loose children but it is not so with Iacob nor with any good ones 10 Ruben steppeth in to appease his Father and biddeth him slay his two sons if he bring not Beniamin safe agayne vnto him Why the matter concerned no more Ruben than all the rest Wherefore then will he offer such a pledge not knowing how able he should be to performe Surely Ruben regardeth his fathers griefe Simeons imprisonment in a strange coūtrey and their credit to be cracked with Simeons danger for ought he knoweth if Beniamin goe not Therfore learne by Ruben in our parents feares to be comfortable and harty to bring them out in ●ur brethrēs distresses not to be forgetful or yet formally mindfull as speaking doing yet nothing earnestly to effect in deede But as Ruben be earnest and impawne euen thy credit to deliuer effectually a brother and frend in a cause that is good credit againe remember it tenderly approue it carefully by this exāple Spies they were called more than once sent to espy y e weaknes of the land for some euill purpose nothing they knew but it was in earnest being not such Ruben is careful to make it appear by the course agreed vpon to wit by returning with their yongest brother that they were no such So earnest is he in a matter of supposed treachery agaynst a forren countrey O faithles wretches then that feare neither fame nor truth of treason and treachery agaynst their owne countrey but wish it and will it hunt it and seeke for it and being not able to become traitors rancke inough at home run ouer sea to the Schollers nurceries of this damnable sinne that there they may receiue as deepe a die in this hellish colour as the blackamore hath of his naturall hue whom all the water in the Sea cannot wash white 11 But say Ruben what he could Iacob indureth not to part with his Beniamin and therefore saith flatly My Sonne shall not goe downe with you for his brother is dead and he is left alone if death come to him by the way which yee goe then yee shal bring my gray head with sorrow to the graue Perplexitie seeth not by by what is to be done and therefore Iacob yet denyeth what after he yeldeth vnto But why is Iacob so fond ouer Beniamin more than all the rest that if he die his gray head wil follow after Surely the affection that he bare to the mother now dead maketh him loue aboue all the rest the childe hee had by her So loue to y e liuing sheweth loue to the dead what it was when they liued And would God it alwaies shewed as it should Dauid loued Ionathan whilst he liued and for his sake he loued others making open inquirie for any of his Stocke that hee might doe good vnto for Ionathans sake I could say some thing if your thoughtes themselues coulde not reach farre ynough in this matter If want of loue to the liuing how want of loue to the dead of whom these liuing came iudge in your Hartes without further speech what liues bee written in some foreheades to their endlesse shame that they neuer loued whom God and dutie bound them vnto whilest they liued Iacob is not so Dauid was not so neuer will any good one be so and therefore beware that Iacob mentioneth his gray head is greatly patheticall and telleth vs truly that all parentes are duly to be regarded that they be not grieued but the aged father or mother with locks like snow is most tenderly and derely to be regarded Whose hart then melteth not to see this olde man thus making his mone that if Beniamin die hee will die and his graye head with griefe and woe should followe his Child to the graue that he so loued God giue children some of this loue Chap. 43. This Chapter containeth these Heads especially Iacobs content to let Beniamin goe Their second comming to Ioseph Their intertainment TOuching the first it is sayd the famine grew greate and what they brought from Egypt was spent wher vpon old Iacob wished them to returne c. Where wee still must marke which was noted before how this godly patriarke with al his houshold is also subiect to the famine yea to this great famin wherein no doubt notwithstanding this wheat from Egypt they were glad to eate herbes and rootes and beries with many a hungry meale Yea euen in that land are they thus distressed wherein God had promised to blesse both Iacob and his posteritie and was this thinke you no temptation to Iacob Learne wee then profitably by this example to stand stedfast in faith whatsoeuer fall out and preparing our selues for the worst euentes comfortably wayte for end ioyfull as here it was 2 Could wee know certainly that he would say bring your brother with you c. as if he should haue sayd wee answered but his questions of our kindred brethrē not able to guesse before hand what there vpon he would inferre Therefore speaking no more than we were vrged vnto we are not to be blamed for his illations Truth it is and may teach vs dayly to spare vndeserued blame that wee vse many times to bestow vpon men For so it is that a man speaking as occasiō iustly moueth him something is inferred that he neuer dreamed of against his wil. Wee may not lay this to the Speakers charge but leaue it as a thing besides

hee was ashamed of his Kindred but that hee would couer his Brethrens fault then wept hee and cryed so aboundantly that the Egyptians heard and the house of Pharao also heard Brideled then may be affection awhile but when the banke breaketh the streame is strong and who can then stop the course agayne a while Yet see a care of his Brethrens name euen in the midst of his pang and till all were gone hee would not touch them Such wisedome such gouernment and such discretion is most gracious wheresoeuer it is and would God wee mig●t euer bee beautified with it Let loue be seene and let sorrowe shew but remember euer time and place Then cryed Ioseph I am Ioseph I am Ioseph doth my Father liue as if he should haue sayd feare no longer my deare brethren nether bee dismayed it is Ioseph your brother that hath thus dalied with you Ioseph your Brother your owne flesh and bloud and no other I am Ioseph I tell you euen Ioseph your Brother and cast feare away Doth my Father liue But his Brethren amased could not answere a word they were starke dumbe O mighty God what a change is here such endes to sorrowes can God giue when it pleaseth him and let all flesh giue glory to him Againe see a type of the Lord our God which may be comfortable Hee checketh vs and snubbeth vs he bindeth and imprisoneth vs that is he imposeth vpon vs sundry afflictions as Ioseph did vpon these his brethren and when hee hath tryed vs to his good pleasure wee thinking of this man and that man of this malice and that malice agaynst vs fearing and dismayde almost altogether in the ende hee can hold no longer but that bottomlesse mercie of his breaketh out and with bowels of loue hee cryeth vnto vs it is I it is I I am Ioseph your brother that is Christ your Sauiour your God and your Lord that haue not spared mine owne life but haue geuen it for you bee not afraid be not afraid but plucke vp your hartes and reioyce your sorrow is ended and your tryall finished I will be a brother to you and no worse for euer It is I it is I so sweete is the end in time of the troubles and tryals of Gods children Euen as vpon the Sea when he walked and his Disciples feared he cryed it is I be not afrayd be of good comfort Come nere vnto me saith Ioseph come neere vnto me sayth Christ Yea come vnto mee all yee that trauell and are heauie laden I will refresh you So againe in his day of iudgement Come yee blessed of my Father come come I am Ioseph your brother c. which kindnesse in him both heauen and earth shall heare then as Pharao his house heard now of Ioseph So fitteth this figure to our Sauiour 2 Now therefore be not sad nether greeued with your selues that yee sould mee for God sent mee before you for your preseruation c. This comfortable speaking of Ioseph to his brethren must teach vs by all meanes to comfort them which are truly humbled and wounded for their sinnes And the ascribing of his comming into Egypt to God teacheth vs to distinguish betwixt Gods finger and mans malice in the selfe same action for they differ greatly the one being sinfull to an euill end the other being gracious and mercifull euer for good In Iobs affliction God had his finger and Satan his with but what Satan maliciously God most mercifully directed to his glory and to Iobs good So the crucifying of our Sauiour and the afflictions of his children euermore Therfore it followeth not that if we say such things be of God by by it should be cōcluded that he is author of euill You see the difference remēber S. Austen God would neuer suffer euill to be done except he were able out of euill to draw good The land of Egypt yelded this comfort that the posterity of Iacob according to Gods purpose might be preserued in the same Therefore y e Godly are not burdensome to a countrey but a countrey is blessed y t it may relieue them and the inhabitantes inioy for them such mercy as peraduenture without them they should neuer haue So happily euen this land wherein we liue for the poore exiles of Gods flocke and we may do well to thinke of it to stay all grudging 3 That Ioseph calleth this deliuerance a great deliuerance being but from famine and bodily death it may fitly moue vs to thinke of our deliuerance from hell death and deuill by Iesus Christ in the bottomlesse loue of our most gracious Father and from ignorance superstition and popery from fire and fagot with most bloudy cruelty by a dread and deare a mild and mercifull Soueraigne of God for this purpose giuen vnto vs and placed ouer vs. O what deliuerances be these and how should we feele them within and publish them without day and night to the praise of God the fountaine of all and the honor of his annointed and appointed meanes for euer The Grecians deliuered but from bodily seruitude called their deliuerer a Sauiour to them and range it out Sauiour Sauiour that the Fowles in the Ayre fell dead downe with the crye Much more much more than ten thousand times may wee call the Lordes Annointed a Sauiour vnto vs. God giue feeling which I feare wee want 4 Then biddeth hee his Brethren goe tell his Father what honor GOD had giuen him in the land of Egypt making GOD the Fountayne of his preferment like a thankefull man and not worldly meanes like the gracelesse hartes of these times Promotion commeth neither from East nor West from North nor South but GOD raiseth vp and setteth with Princes euen with the Princes of his people That Ioseph would haue hs father neere him it noteth the comforte that is comforte indeede if GOD vouchsafe it frendes to bee neere one to another And that he promiseth to nourish both him and his may not be forgotten but for euer teach vs that if the Lord vouchsafe vs any thinge in this Worlde our Parentes portion shoulde bee there in with offer of vs before demaunde of theirs and all comfortable countenance vnto the ende Yea see if Ioseph bee not euen earnest and greedie to haue this comfort deriued to his Father from him and verily there is no more pleasure or sweete comfort to a good vertuous Childe than to doe good vnto his Parents according to the power that God hath giuen Fye of all filthy natures then too visible daily before our Faces in this accursed and daungerous time that being both riche and welthy warme and well furnished with all comfortes suffer not onely other frendes in kindred neere them to say nothing of the naked members of Christ but euen their Parents that bred and bare them to suffer both hunger and colde need and misery to their vtter shame

by one meanes or other will shewe it selfe If so greate an age so longe a Iourney so many difficulties as might haue beene obiected in this remoue can not hinder Iacob what can hinder the Harte that loueth from sometimes visiting his affected Frendes and blessing God euen together for his giuen comfortes Here is then a sweet alteration of Iacobs estate and euen sodenly So sweete is GOD. Chap. 46. Then followeth this Chapter wherein wee haue layd downe The preparation of this old man with all his to his iourney The maner of their going The number of persons that went And how they were all receiued in Egypt THen Israel tooke his iorney saith the Story with all that he had came to Beer-sheba and offered sacrifyce vnto the God of his father Isaak Whereby hee signifyed that with most thankefull hart hee saw the greate goodnesse of God towardes both him and his and that he kept in his breast the possession of that land from whence present necessitie droue him Yea by this example hee most effectually taught that both iourneis and all other busines whatsoeuer should bee vndertaken with prayer and seruice of God Since a good beginning hath a good ende following in Gods gracious blessing 2 Then GOD spake vnto him in a vision by night c. where we see learne that neuer commeth man or woman to the Lord in true duty but he is ready to giue care to answer in vnspeakeable mercy Iacob in all likelihood had besought GOD to prosper his iourney and to bee his protection against all daungers and the Lord is ready to assure him of his desire with most sweete comfort Followe wee then Iacobs practise and expect in faith not wauering Iacobs blessing 3 No sooner had God sayde Iacob Iacob but hee answered and sayd I am here being prest and ready with all reuerent attention to heare what his GOD shoulde say vnto him and to follow the same with all faythfull obedience Such readinesse becommeth Gods Children well euen at this Day in the Church where GOD speaketh and with that Hart to come and to sitte mee downe is a holy obedience to the Lord thinking with my selfe in this sort O Lord this is thyne Ordinance by thy word Preached to instruct thy people of thy will Here Lord then am I in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of thy Seruant the Minister by whom thou speakest to vs to deliuer Lord guide him and Lord frame mee to all profite and good in this thing Here I am therefore speake on Lord thy seruant heareth This cannot they say that dull and dead in their inward feeling esteeme of the Ministerie of the word as of a matter of course and human pollicie to keepe people in obedience and no otherwise therefore absenting themselues from it and seldome or neuer setting themselues in this holy manner to heare the Lord speake his good pleasure to them But let vs bee wise and learne of Iacob if they will be wilfull and witlesse both what remedye I am here Lord is a speech for a Childe of GOD when I am in the Fieldes with my Cattell in my House with my Cofer or in the Tauerne with my like is a Speech of a wicked Worldling that sauoureth not the thinges which are of GOD as one day they shall knowe when it may bee too late to repent their follie and to call agayne yesterday That GOD that is able rent our hartes and giue vs feeling I beseech him 4 Then said the Lord I am God the God of thy Father feare not to goe downe into Egypt for I will there make of thee a great nation I will go downe with thee into Egypt and will also bring thee backe againe c. Here is the mercie of a swéete God and here is the staffe and stay of all godlie hearts Mercie that thus swéetlie he would comfort his olde seruant now worne and wearied with a wicked world assuring him of his hand fauour and helpe in all this iourney then the which what could the heart of a man wish more The stay of all men in their businesse whatsoeuer euen the Lorde the Lord and none but the Lord. For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honour and credite in the land whither now he was going or yet vpon the king that so graciously had commanded to send for them and his heart from trusting in these things vnto himselfe and his protection prouidence power saying I wil go with thee and I will bring thee thither and backe againe in thy posteritie as if he should haue sayd this is thy safetie this is thy stay and staffe that will hold my presence with thée and my prouidence for thée not thy sonnes great honour though in déed it be great nor yet the kings fauour though indeed verie gracious If we haue eares to heare then let vs heare and whatsoeuer comforts God graunteth vs in this worlde of friends or children yea of princes themselues yet let our ankerhold be the Lord and none but he knowing that with him these comforts shall profite vs and without him faile vs as most fickle and vncertain things euen happily then when we would be most glad to enioy and haue them I I will be with thee is a worde of trust and let it euer be looked to of vs. 5 Further goeth the Lord with Iacob and telleth him that Ioseph should put his hand vpon his eies that is close vp his eies when hee died Where we learne the custome of those times to haue committed this matter to the chiefe of the kinred or to one that was most deare to the partie dying Wheras we now a dayes referre it ouer to some olde woman and hard hearted keepers voyd of loue void of affection and oftentimes void of honestie and good dealing ether in this or other things concerning the kéeping of sicke folkes we our selues being so tender so weake or rather in déed so wanton forgetfull of true loue and duetie that we cannot abide to be present to the ende with those that haue béene present with vs to our comfort but giue them ouer and forsake them vnkindlie when wee shoulde shewe them our last loue and office with a faithfull heart taking such Christian courage to vs in that respect as is néedefull Wee may amende this fault by this example and remember it euer that God maketh a matter of account of it here that Iacob should receiue this comfort also euen to haue Ioseph his sonne to close his eies Then what God reckoneth of we may not thinke lightly of neither wilfullie or carelesselie withdrawe that from them whome wee ought to comfort with all due and good duties which God himselfe accompteth a comfort to the father and a duetie in the childe It is expresselie said of yong Tobias that he

kinde nature no doubt blessed him and blessed God for him and so for you if you doo the lyke Am not I vnder God O speech of a gratious heart I cannot make an ende to thinke of it But I must be ruled Let me remember you therefore of his second argument Why saith hee should I bee angry with you since what you did euill the Lorde hath turned to good and to the sauing of many liues No no. I wil looke vpon him and not vpon you and his mercy shall blotte out your offence Therefore whilest that is in mine eye whiche I trust shal neuer from eye whilest I haue an eye feare not I may not I cannot I wil not hurt you No I will nourish you and your children And this shalbe an argument vnto you without all doubt that I am your brother stil in all loue and nature of a kinde brother Thus did hee cheare them and euen make them to liue who were lyke dead men before him for feare This last argument is woorthie marking namely that by his deedes of loue to them hee would shewe that he had forgiuen them Should our forgiuenes be measured by this rule would it shewe well God knoweth all and the worlde seeth this that the tongue saying we haue forgiuen yet our hande ho●●eth in the least curtesie which may passe from vs. This was not Iosephs forgiuenes but in token that all was faithful I wil nourish you and your children saith hee that is I wil doo you all the good that I can Sweet Ioseph then sweet are thy words and sweet are thy deeds true is thy loue and thy fauour faithfull therefore tokens folow it as the heat the fire liue thou in this to our example euer and thy honour for such arguments bee neuer forgotten 8 So Ioseph dwelt in Egypt hee and his fathers house and Ioseph liued an hundreth and tenne yeares The Lord being mercifull to his people continued the life of a good Magistrate long vnto them The lyke mercy is with him stil to preserue vnto vs our comfort and our head gouernour his faithfull seruant our gracious Souereigne if wee intreat him by feruent prayer framing our liues to his lyking more and more and thanking him truly for so great a good If not as mercy keepeth so so iustice taketh that the cryes maye rynge when it is too late 9 Ioseph saw Ephraims children euen vnto the third generation which was a great blessing also Manasses childrens children So dealeth God with his chosen when he wil and hee wil when to them it may be good Be it therefore with vs as hee pleaseth and that is best for vs. If we liue yet he must blesse and if we dye yet neither hee nor that power in him dieth to be fauourable to our seede and to blesse them in mercy when we are gone His promise also is past alreadie I wilbe thy God and the God of thy seede after thee and what would we more if our consciences tel vs we are in this couenant Lastly Ioseph dieth also and taketh an oath of his brethren to remoue his bones when God should visite them by deliuering them out of Egypt to carry them to the land of promise Wher in his faith as his fathers before him did appeare as the Apostle witnesseth to the Hebrewes Their faithfulnesse in so doing when they remoued we see in Exodus Thus ended Ioseph the renowned seruant of God the faithful seruant of his Lord and maister and the nourcing father of all his kindred with him endes this booke and with it my labour which to the Lord of mercy I most humbly now commend that it may finde a blessing with him to the glory of his name to the comfort of his people and to the mouing of others whose leisure is greater whose gifts be better to consider what wanteth to a multitude in this land and to relieue them according to their reaches Praying thee also good Christian reader to whom there may be any vse of this my poore labor to goe forward with thy holy exercise of reading the scriptures to take thy bible into thy hands anew and euer when thou hast read a Chapter to read these notes ouer vpon the same and to conferre them with the text And if thus both thy feeling and comfort increase to blesse God the authour of all mercies and namely of this and to pray for him truly who loueth thee hartely and shall so continue FINIS Corrections Folio 6. line 5. read would fol. 37. b. line 9. his fol 47. b. line 20. f. all fol. ●0 b. line 5. is fol. 67. line 1. asked for Sarah saying where is ●o●d note line 3. these fol. 69. line 33. the religion ibi and line fol. 121. b. lin 4. dealings fol. 122. line 34. similitude Heb. 5. Act. 15.21 Esay 29. ●1 2 ●er 3. Ephes 1. August 15. de 〈◊〉 dei cap. 6. Luc. 11.13 Hieron in pro●m epist ad Galat. 1. Sam. 5. 1. Cor. 3. Exod. 36. Iohn 4.38 Num. 21.17 Exod. 1. Iohn 1. 2. Cor. 5. Verse 1. The Trinitie createth Acts. 4.24 Iob. 38.4 Hebr. 1.10 Psa 102.25 Iohn 1.3 Iob. 26.13 33.4 Zanch. de tribus Elo him 14. pag. 1. par Metandis Iere. 10.11 In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Colo. 1.15 1. Cor. ● 6 Note Verse 1. Acts. 4.24 Iohn 1.3 Iohn 8. 1. Epist 2. 3.8 Syra 19.24 The 1. are against the creation of the world Iohn 8.29 Rom. 11.34 Psal 33. Rom. 4.17 Lib. 2. ca. 5. Prou. 16.1 Psa 103.22 Rom. 11.36 Psal 19.1 Esai 40.26 Gen. 1.28 Psal 8.7 1. Cor. 3.22 Psal 104.24.31 Hurtfull beasts and such like why created De ira dei cap. 13. How the creation profiteth vs to the knowing of God Psal 19. Psal 8.3 How Moses could write of these so long before him done Act. 7.22 Vers 7. Waters aboue the fyrmament to what vse Vers 14. Astrology not warranted Esay 47.12 Eccles 7.2.8 Chap. Esai 41.22 Psa 104.19 A●g in quest De ciuit Dei confess in Psalmos contra Academ Gods Image what it is How doth God appoint man foode before his fall Vers 31. Folow God in doing all well Gods loue prouideth all readie for man before hee is made Creation of Angells Verse 2. How God resteth How the Father yet worketh c. Diuers Sabboths Ends of the Sabboth Exercises Rayne the gift of God Leu. 26.4 Deu. 11.14 Iere. 5.24 God will neuer wāt meanes Verse 7. Mans base matter should humble him All made ready to man God no les carefull of vs then of Adam Verse 7. God both giuer and taker of life No phisick without God can profit Life must be accomted for Verse 8. Paradise made for a figure of Heauen Verse 9. Some pleasures alowed Verse 15. Idlenesse hated of God from the beginning Verse 17. Man scholed to obey euen in Paradise Learne of God howe to bring vp youth Verse 18 Verse 21. The holinesse of mariage Math. 19. 1.

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

sufficeth to cause vs to consider Gods power which mightely and maruelously hath euer shewed it selfe in his creatures 6 In the fift verse it is sayd The Lord saw the wickednes of man that it was great He euer seeth both good and bad whatsoeuer it is neyther walls nor darkenesse can hinder his sight To the godly it is a comfort who are many times wronged by false suspicion slanders and lyes but the Lord seeth To the wicked it must be a terror and a very great one that cloke they or couer they hide they or hap they their sinnes neuer so much yet the Lord seeth And what will hee doo euer see and neuer punish then were he vniust but that he cannot be for any man therefore the end will smart without repentance 7 If you doubt of this beleeue the text which telleth vs what fell out when God sawe it would be no better it repented him that euer he had made man that is speaking after the manner of men God destroyed man and in that as it were did disauow him to be his creature And marke withall how liuely the Lorde doth discouer the corruption that is in vs saying all our imaginations and all our cogitations are euill and only euill and euer euill What greater euill then in this sort and measure to be euill Where is that free will that wilfull men deuise to do good when our mould and mettall is become thus bad Away with such dreames experience is the fooles schoolemaister and shall not euen that teach vs but will we gaynesay our owne knowledge Austen telleth vs and all the world that homo male vtens libero arbitrio se ipsum perdidit man abusing that freewill which before his fall he had he lost both himselfe and it We are naught waking we are naught sleeping we are sinfull dreaming and when we do not dreame and where is our good 8 Somewhat conceyue of the measure of sinne that was now in the earth by these speeches of God that he repented and that he was sory in his heart Could a small measure make God thus greeued No he dayly indureth great wickednes and yet repenteth not that he made man wherefore this must teach vs their sinne was great and warne vs agayne to beware at the least with great sinne to offend the Lord. If we cannot but sinne through our imperfection yet let vs not increase the measure without remorse by any wicked malice But stay to go on if wee cannot stay to go in Stop the course as the Lord shall inable and not by fulnesse of measure as this people did heere pull vengeance from heauen whether God will or no. O heauye day and houre to you or me if the Lord shall say it repenteth me that I haue made such an one yea I am sory and sory at my heart for it Beware then of great sinnes and of heaping sinne vpon sinne till God be driuen to say thus against you The contrary is sweet when the Lord reioyceth at our beeing and shall say to Satan hast thou marked my seruant Iob such a man such a woman how they loue me c. 9 But why was the Lord sory that he had made man surely because he must destroy him againe his sinne is so great Why then he is sory to destroy man Truth it is if he could with iustice choose O then what see wee Cannot God proceed to punishment of rebellious sinners yea of such rebellious sinners as these were that made the whole earth smell of their sinnes but with some griefe with some discontent with some ●othnes as it were to haue it so if they would amend and shall he be hastie and furious implacable vnmerciful to a poore sinner that groneth greueth sigheth sobbeth wepeth crieth for wo that he doth sin and that he cannot but sin against so good a God so deere a Father and wisheth it better euery day he riseth and euery night he goeth to bed No no it cannot be And therefore be of good comfort thou greeued spirit the Lord loueth thy longing care to serue him better and he can sooner cease to be God which is impossible then cast away his eyes of mercy and pitie from thee He will not punish thee but he lusteth to exercise thee that the glory of thy faith after such assault appearing bright may receyue a Crowne of comfort brighter then golde or beaten golde beset with precious stone O tary then the Lords leasure bee strong and hee shall comfort thy heart and put thou thy trust in the Lord. 10 In the seuenth verse the Lord sayth I will destroy Before we noted his mercifull striuing to bring to repentance but now note his iustice if man will not repent he beareth long and saith turne turne but at last he catcheth his sword and sayth I will destroy Tempt not the Lord therefore ouerlong you vnfeeling hearts for you see a fear● Many times admonished and neuer amended thinke you heare this word I will destroy 11 In the eyght verse it is sayd But Noe found grace in the eyes of the Lord. So then God punisheth that euer yet he spareth some So is hee iust that hee forgetteth not his mercy He spareth Noe and his household with him and that in mercy Gratiam inuenit non meriti mercedem Grace he founde but no reward of merit Yet what God giueth him we may not deny him he was a iust man and vpright in his time and walked with God A singular prayse in so corrupt an age to be so vnlike them Would God it might teach vs the prayse of this not to be caryed away with corruptions amongst vs be they neuer so generall or so imbraced of the greatest men To walke with God is a precious prayse though none do it but my selfe and to walke with man with the world with a Towne or Parish in wicked wayes is a deadly sinne though millions do it Iustice and vprightnesse will abide the touch when craft and dissembling will be discerned drosse Noe in this wicked time and in this vniuersalitie of sinning was a iust man and vpright and walked with God do they all what they would he would not follow thē and let vs marke it 12 In the 24. verse and so to the end of the Chapter direction is giuen to Noe how he should be saued euen in an Arke which he is commanded to make to that purpose The prescription you see and euery particular as they lye Let me tell you the resemblance that hath bin made by some peraduenture not vnfitly Noe say they was a fit figure of our Sauiour Christ for in him was fulfilled most effectually that which was sayd of Noe in the fift Chapter the 29. verse Lamech begat a sonne and called his name Noah saying this same shall comfort vs concerning our worke and sorow of our hands as touching the