things future but thus notably to lay downe things passed from the beginning of the world Touching those waters aboue the fyrmament well sayde Beda in his time what manner of waters they be and for what purpose ordayned he knoweth that made them thereby geuing vs to learne what modestie becommeth vs in speaking of the secrets of God The same power that is able to vpholde all the frame of this world without any earthy prop is able to holde those waters there in their place to that ende that his wisedome hath ordayned them for and this should content vs. Because it is sayd Let the lights be for signes c. therefore Astrologers catch as though their vnlawfull dealings shoulde therein be warranted But let them conferre Esay 44. vers 22. Ierem. 10. vers 2. with this and then it will appeare that herein the Lord meant not to warrant what there he misliketh But that these words are to be taken in things naturall and politicall as signes of day and night Sommer and Winter c. For if the Starres inclined men vnto euill how should it be said that God saw them to be good wheÌ„ he had made theÌ„ nay how should it not redound euen to the touch of the creator thus farre that he is author of euill But that be farre from vs to say and therefore let God be good and his stars good and their art wicked and naught Let Austen speake for all that I could name vnto you Fugiendum omnibus modis ab hac arte monemus Curioâ—i etenim eius inimici sunt dei et sine solitudine nunquam sunt Semper enim suspensi expectant quod minime certum sciunt We exhort all men saith he to flie from this arte for they that are curious thereof are the enemies of God are neuer without fearefull cares euer expecting what they know not to be certaine Againe nothing so contrarie to Christianitie as this arte for it is against the lawe of God with a number such like speeches he himselfe in his youth hauing beene delighted with it as he confesseth What it is for man to be created according to the Image and similitude of God The Apostle Paul teacheth Ephes 4.24 and also Coloss 3.10 Read Iunius for more Man is appointed heere his foode of God that he should eate and some mooue the question how that shall be For if man were created immortall if he sinned not what needed he any meate to be appointed for him since yet he had not sinned Answer is made by some that there be two kindes of Immortall one that cannot die but euer liue an other that may liue for euer a condition being obserued and die also if that condition be broken One immortall after the first sort needeth no meate but he that is immortall after the second sort dooth neede and such was Adam if he had not sinned he had not dyed but sinning he was so made that he might die and therfore his flesh and nature not such that could liue without meate Others answer that this appointment of meate was made by God in respect of their fall which he knew would be Howsoeuer it was curiositie becommeth vs not but this comfort we may rightly take by it that what the Lord hath made he will maintaine and nourish and casteth for them his prouidence euer to that end euen as the Prophet sayth Cast thy care vpon the Lord and he shall nourish thee vp He is our father and knoweth what we haue need of He careth for vs as saith S. Peter Againe in that he saith Ego dedâ— I haue giuen euer may we be put in minde by it when we sit downe to eate from whence those gifts and blessings come surely euen from hence I haue geuen them and therefore thankefulnes due and most due to so good a God and carefull Father That it is sayde when all was made the Lord sawe and all was good yea exceeding good the lyke hauing been testified also particularly it may admonish vs as neere as euer we shall obtayne strength to indeuour to be lyke our heauenly Father in doing nothing but what may receyue in his mercy such testimony that it is good for great is the comfort of that and more then great the discomfort of the contrary The making of all things before man sheweth Gods woonderfull mercy and loue to man who would as it were prepare euery thing for his vse and comfort before he would haue him bee in the world Not vnlike to a man heere amongst vs that louing the friend whome he intendeth to haue with him and to come vnto him ere euer he will haue him come maketh all things ready that may be either for pleasure or necessity to him then sendeth for him to come all things beeing ready O what is man frayle man wretched and miserable man that God should thus regard him may we well say with the Prophet yet thus it was And shall that God that thus prepared for man ere euer he was now forsake man when he is if he be not most vnkindly and too vnkindly forsaken of man it cannot be it cannot be and therefore in all distresses cast your eyes vpon him and thinke of such testimonies of his loue as this was and be sure that he knowing what you haue neede of will neuer forsake you When the Angells were created it is not precisely named but that they were created both by this place it is knowne and Coloss 1.16 by Iude also and Peter the vsuall opinion is the first day reade Iunius And this of this Chapter briefely Chap. 2. The generall heads of this Chapter are three The institution of the Sabboth A repetition of some things concerning Creation The institution of Mariage COncerning the first it is sayde GOD rested the seuenth day and thereupon consecrated it holie to his Church for euer which rest of the Lord must be vnderstood from creating not from preseruing and from creating to weet of any new kinde for otherwise dayly he createth the soules of men and disposeth them to their bodyes If any question bee made of briers brembles and such like not created at first but springing vp since answere may be made that these and many other things appertayne to corruption and heere mention is made only of perfection These things haue proceded from God punishing and the sixe dayes works from God not offended 2 This Sabboth begun thus by the Lords owne example after it pleased him by a law to ratifie Exod. 20. it was called The Sabboth of dayes because it was euery seuenth daye Beside which the Iewes had a Sabboth of yeares euery seuenth yeare Exod. 23. Leuit. 25. and seuen times seuen yeares made 49. the next yeare after being euer the Iubile to weet euery 50. yeare Then was the Sabbatum magnum the great Sabboth when the Passouer fell vpon the Sabboth as
them which way hee wyll Secondly see how iust it is that they two which had ioyned in lyking one of an others counsell and deede further then God alowed should now as farre iarre and that for euer Surely such ende will vngodly friendship haue And euen dayly wee see that of all others they become most hated who haue been accompted of â—efore but in bad counsells conspireâ—s against God so able is God to set at variance amongst themselues and to continue their iarre to his good pleasure 3 Hee could haue destroyed the Serpent quite from off the earth but hee would not and happely because by his remayning there might bee continued in vs a liuely remembrance of our most lothsome fall and sinne so often as wee light of any of them The fourth part of the Chapter Verse 15. HE shall breake thy head and thou shalt bruse his heele Hee that is Christ not shee that is Mary This was a promise of a restitution vnto them and to their seede after them so many as beleeued in Christ and by Christ who should be borne of the woman to recouer their fall Yea to breake the Serpents head that is the olde Serpents head the Deuils power strength and might against man by sinne to quash it and quell it that it should not hurt to eternal death so many I say as beleue Nibble Satan shall at our heeles but not bite vs to death if wee holde here yea al his power against a chosen one shalbe but a nibbling a very nibbling rather to shew his malice then to hurt the heart that thus is settled and what a comfort is this He had a power by sinne to quell vs and vtterly to destroy vs but now by Christ it is become but a poore nibbling God make vs thankefull 2 This being sayd the Lord goeth on with his punishment agayne and now dealeth to the woman also as she had iustly deserued She was next to the Serpent in offending and shee is next to him punished of the Lord. This dolor and sorrow this anguish and payne that is heere inflicted and inseperably ioyned to the womans trauell should make both her husband and children loue her not adding by vnkindnesse griefe vnto griefe Despise not thy Mother sayde oâ—ld Tobias to his Sonne when I am dead but Honor her all the dayes of thy lyfe and doo that whiche shall please her and anger her not Remember how many daungers shee sustayned when thou wast in her wombe and how canst thou recompence her for that she hath done 3 The subiection of the woman to the man and his rule ouer her was a iust check of that bould taking vpon her both to talke so much with the Serpent and also to doo as hee had her without any priuitie and knowledge of her husband And it is as much as if God should haue sayde to her Because thou toâ—kest so much vpon thee without aduise of thy husband heereafter thy desire shall be subiect vnto him and he shall rule ouer thee Yet this authoritie of the man may not imbolden him any way to wrong his wife but teacheth him rather what manner of mâ— he ought to bee namely such an one as for grauitie wisedome aduise and all good gouernment is able to direct her in all things to a good course And her subiection should admonish her of her weakenesse and neede of direction and so abate all pride and conceipt of her selfe and worke true honor in her heart towards him whome God hath made stronger then her selfe and giuen gifts to direct her by This I say this authoritie in the man and subiection in the woman should effect But alas many men are rather to be ruled then to rule and many women fitter to rule then to be ruled of such vnruly husbands On the other side many men for abilitie most fit and able to rule yet for pride in the heart where subiection should be shall haue no leaue to rule So fit we sometimes to the order appoynted of almightie God Amendment is good on both sides for feare of his rod whose order we breake 4 In the third place Adam hath his punishment appoynted but with mencion of his fault before to weet Because thou didst obey the voyce of thy wife and eat Thereby geuing a note to Magistrates and Rulers that inflict punishments to doo the lyke namely to be able euer to lay downe a iust cause of theyr sentence If Herod should haue done thus when he killed Iohn he would haue seene his owne cruell iniustice and many in these dayes would be to seeke of true causes if they would keepe this order 5 Adam was drawen to it by his wife and she by the Serpent yet neither of them excused by that well and well agayne admonishing vs that no yeelding to a friend in an euill matter shall euer be defended by such excuse The case you see heere is in the Church this day Satan stirreth vp his false charmers in holes and corners against the Lorde and his anoynted They are as this Serpent Many in simplicitie are abused by them thinking all shall be well they shall knowe good and euill c. these be as Eue. And many yeeld vnto these for fauour and frendship kinred and liking c. and theis are as Adam But as Adam was excused because his friend perswaded him so shall they bee and no otherwise and would God wee might thinke of it at large and with a full meditation 6 The cursse of the earth is a perpetuall Preacher vnto vs how we offended that we might be humble and the benefits that we receiue neuerthelesse by labour from it declare Gods mercy that we might be thankefull The labour that is inioyned teacheth how hatefull to God all idlenesse is and the course beeing so that with the sweate of mine owne brow I should eate my bread a vocation is inferred for euery man to walke in and liuing at other mens tables and other mens trenchers eating the sweat of theyr browes and not mine owne is condemned 7 God made Adam and his Wife coates of Skinnes The beginning of apparrell is heere to bee noted that it was when wee had sinned and so is vnto vs at this daye no otherwise then if an offender should weare an halter all his life in remembrance of his faull What should more coole this vayne delight of apparell in vs then this should the theefe that had purchased an haulter by his faull yet had life granted him with a law to weare that halter during life wax proud of his halter and dye it red or greene or in some braue colour that he might ruffle it out with his haulter Surelye so it is with apparell it is our halter and badge of our desert to dye and wee should not bee so proude with an halter as wee are Whether it be silke or veluet
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
institution as was noted before but teacheth also howe deere and beloued shee should bee to her Husbande for whose good shee was ordayned and giuen Who wyll not cherishe foster and loue what is giuen him for a helpe not by Man but by GOD himselfe Her helpe consisteth cheefely in three things in bearing him Children the comfortes of his lyfe and sâ—ayes of his age which hee cannot haue without her In keeping his bodye holye to the Lorde from filthye pollution which the Lorde abhorreth The Apostle so teaching when hee speaketh thus For the auoiding of Fornication let euerye man haue his owne Wife and thirdlye in gouerning his house Children and Familye and many wayes â—ending his owne person both in sicknesse and health These all and euerye one are great helpes and therefore the Woman iustlye to bee regarded for them In this last Man also hath his care to wit so to furnishe the Woman with direction and abilitie that shee maye doe within dores what of her should bee doone Wherevpon the man is compared to the Sunne that giueth light and the Woman to the Moone that receyueth light from the Sunne Mulier fulget radiis mariti the Womam shineth with the beames of her Husbande is an olde saying because hee should prouide what shee may dispose and shyne withall in her house to both his and her comfort and credit But it is quite contrarye with many idle Drones that shyne with the beames of theyr Wiues that is idelye lyue by their Wiues sore labour and wickedlye spende what they truelye get by daye and by night with anye industrye 4 But wherevpon was Woman made Surelye not of an outward but of an inwarde parte of Man that shee might bee most deere to him euen as his inwardes Not of the head of Man least shee should bee proude and looke for superioritie Not of the foote of Man least shee should bee contemned and vsed as farre his inferiour but of hys side that shee might bee vsed as his fellowe cleauing to hys side as an inseperable companion of all hys happes whylest they two lyue And as the ribbe receyueth strength from the brest of Man so dooth Woman from her Husband hys counsell is her strength his brest should shee accounte of to bee ruled and gouerned by in all her wayes and seeke to please him and ease hym from all greefes as shee any waye can knowing euer that shee is most weake without her husbands brest from which commeth all her strength and good comfort at all times No creature had his Make made of his owne flesh but Man and therefore no creature vnder heauen should bee like man in the loue of his mate but Man aboue them all 5 It is if you marke it not onely sayde that God made Woman but that hee brought her to Man and thereby we are taught that marriage is not euery meeting of man and woman together vpon theyr owne heades but when God bringeth them together eyther to other and God bringeth not together except in his feare they meete with consent of Parents and such as are interessed in them and all due circumstances and order appointed by God and vsed by his Church wherein they liue Againe it teacheth his worke and prouidence still to be to bring euery man his mate House and riches saith Salomon are the inheritance of the Fathers but a prudent wife commeth of the Lord. Againe He that findeth a wife findeth a good thing and receiueth fauour of the Lord The Lord therfore I saye did not onely at the first bring the Woman to the Man but euen yet styll and for euer hee is the bringer of euerye Woman to her Husband and of euery Husband to his Wife that meete as they ought in his feare Praye therefore euer to this Fountaine of mercie when these matters are in hande that heâ— in his goodnesse would bring a good one c. For He that hath gotten a vertuous Woman hath begunne to get a possession she is a helpe like vnto himselfe a Piller to rest vpon If there bee in her tongue gentlenesse meekenesse and wholesome talke then is not her Husbande like other men Where no Hedge is there the possession is spoyled and hee that hath no Wife wandreth too and froe mourning c. 6 That a man ought to forsake Father and Mother and cleaue to his Wife It declareth againe what neere and deere a coniunction is betwixt them two what vnitie and agreement ought euer to be what monsters they be that seeke to seperate their bodyes or mindes that are thus conioyned with diuers such points And it is not to be vnderstoode as though mariage freed children from the honor of their parents but onely so farre am I to forsake Father or Mother as the cleauing to them is the forsaking of my wife for if these two be repugnant one to the other then is the wife before the parent but if both may stand together then is the bâ—nd to parents firme and fast still and they to be cleaued vnto also and not forsaken 7 The man and his wife were both naked and not ashamed That they were created naked doth well declare how peaceable we should be amongst our selues and how contrary to our beginning these weapons and armour be that now we are forced to vse We were made then and are borne now with no iacks on our backs no sallets on our heads nor speares in our hands but naked and now we be armed iâ— such sort that if a beast should be brought forth in resemblance like vs when we be so armed surely it woulde bee accompted a great monster and brought foorth for the hurt of all other creatures Secondly it doth teach vs how we should depart againe surely naked for as naked we came so naked shall we go and cary no more away then wee brought with vs. Thirdly it stayeth vs with comfort when any losse befalleth vs of these worldly goods for so did it Iob when vpon his losse he sayd Naked came I out of my mothers wombe and naked must I returne againe the Lord gaue and the Lord hath taken blessed be the name of the Lord eueâ— 8 That they were placed in Paradise naked so to remayne if they had not fallen sheweth vs how God would haue vs walke before him verely naked without clokes and couers maskes and shadowes of any coloured craft This nakednesse and nuditie not of body but of minde of counsells and actions the Lord euer loued and the contrary cloking he as hartily hateth Wo be vnto you that seeke deepe to hide your counsells from God sayth the Prophet Esay for your works are in darkenesse and you say who seeth vs and who knoweth vs 9 That they were not for all that ashamed fauoreth nothing any fantasticall Anabaptists that will go naked but declared the innocency that
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 hâ—â—â—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
pleasure with vs sure we are by these examples he will not faile vs but prouide for vs as shall be best 3 Dwell in this land and I will be with thee c. Note the blessing of God vpon men when they are where God appointeth them If we carue for our selues bee it vnto vs according to our bouldnes But if we tarrie Gods leasure folow his calling and his directioÌ„ surely it shalbe to vs there according to mercy a good place to stay flitting minds no waye respecting the Lord in theyr changes but their owne pleasures or selfewill 4 Many blessings he promiseth here to Isaac if you marke them and why Because Abraham obeyed my voice sayth hee c. teaching vs plainely that there is no more effectuall meanes to prouoke God to mercie toward children then if their parents before obeyed Gods voyce This is it that God cannot forget neither will forget for his goodnes sake But euen vnto thousands of their seed that serue him and keepe his commaundemenes will he be good O parents marke it and lay it to your hearts You see the fruite of your comming to church of your hearing the worde receiuing the Sacraments and of leading your life according to the waye prescribed it sealeth vp the Lords fauour not onely to your selues but to your children after you to a thousand desents This cannot raking and scraping vp worldly pelfe do with neglect and contempt of all I haue named but euen quite the contrary and therefore I pray you marke it 5 What might be noted heere in his denyall of his wife hath sufficiently bin touched in the remembrance of this matter in his Father before him Chap. 20. whether you may resort againe and compare the Father and sonne together making this note with your selfe that feare and distrust is found in the most faithfull and therefore no cause we should vtterly dispayre for our own wants 6 Abimelechs iudgement of adulterie in the 10. verse will condemne many carelesse sinners in this kinde that make not the like conscience to offend thus that this man did These cursed dayes make but a sporte of this sinne so fowle in the eyes of very Heathens But let vs beware and lay it to our hearts how in all ages men that haue not been past all honestie haue been perswaded that Gods vengeance should light of wedlock breakers 7 Abimelech then gaue charge as you see for Isaacs safetie and his wiues also threatning death it selfe to hym that should touch them See Gods mercy to take away his feare that for his wife he should be killed and not onely so but to raise him vp such a friend of the king as heere wee see O what is not God able to do for his faithfull seruants and what is he not willing to doe also for theyr comfort Let vs cleaue to God then and hee will cleaue to vs let vs trust in him and he will neuer forsake vs. 8 Isaac thus hauing found grace with the king that he might be safe fell to labour and sowed a crop The Lorde was present in that also and gaue him of his labour increase an hundred fould So the Lorde blessed him among these strangers and is that arme shortned that it cannot nowe blesse our labours in our seuerall callings and trades if it please him We knowe it is not and therefore rather we want Isaacks trauell who lay not on the one side and looked to liue but laboured truly and sowed his seed or els we want his good heart toward God and religion and therfore the Lord serueth vs thereafter Iudge your selues as you best can and amend what you finde to be amisse with sowing not with sleeping Isaac got his increase and yet not with sowing neither without Gods blessing but the Lord blessed him saith y e text ver 13. and so makes him the author of this fruitfulnes in y e land as euer he is His mightie increase also otherwise the text doth shew you and marke it well what God can do 9 So he increased in very deed that the Philistins had Enuie at him Thereby we finding the saying true that pouertie breeds pittie and plentie spite yea thereby wee seeing the guise of this world most playne before vs that if a man want he is contemned and if God blesse him hee is enuied for enuie is a greefe at an others well doing And there is no poyson like this poyson for all others hurt some others not themselues but enuie rather wasteth and weareth our owne selues then hurteth others Actius Sincerus sayd well of it when being in company where question was made what was good for the eyes to quicken the sight and some sayd Fennell some Saladine some glasse c. He sayd Enuie was better then all those Noting thereby that enuie and spite is euer busie to spie quickly rather with most then least what remedy but patience and patience against spite shall euer haue victorie at the last Xenophon sayde to one that spake spitefully of him Tu didicisti maledicere ego conscientia teste maledicta contemnere Thou saith he hast learned to speake euill and I in the testimonie of my cleare conscience to contemne thy spite So say we and so do we and the game will be ours in the end Pacientia vincit omnia non colluâ—tando sed sufferendo non murmurando sed gratias agendo Patience ouercommeth all things not with strugling againe but with suffring not with murmuring but with giuing of thanks Socrates was merry when he answered one that asked him why he put vp an iniury and cauld not the partie into law What if mine Asse take vp his heele and hit mee must I goe to the law with him by and by Noting what patience is rather to be vsed of wisemen 10 The Philistins stop vp his wels c. This being theyr malice let it harten vs if euer we finde the like and teach vs that it is as true of malice as of loue that if it cannot go it will creep that is it will shew it selfe as it can and if it cannot do all it would it will yet doo peeuishly all it can 11 Isaac vpon this changeth his dwelling and we may learne by it that quietnesse is to be sought aboue profit 12 In digging of these pits that heere you see marke theyr names the first is digged and he calleth it Esek that is contention or strife because they stroue with him for it Then digged he a second and called it Sitnah which is hatred But at last He digged a third for which they stroue not and therfore he called it Rehoboth because the Lord had made him rowme So then after Esek and Sitnah strife and hatred at last hee came to Rehoboth rowme and rest let vs hope the like after trouble peace after strife rest and after paine pleasure to the praise of
his hart by this tender weping forth he came to dine with them But they prepared for him by himselfe for them by themselues saith the text which being done to shew his dignity it teacheth vs our liberty in this respect What God vouchsafeth may be vsed without pride or blame or any offence And as great a fault to is an abiect minde to goe too lowe as an arrogant haughty to goe to high Dauid exalted maintained his state though a poore mans child Daniel preferred knoweth his liberty and doth the like Esther againe with many moe So God be honoured as the giuer and measure obserued in his feare haue honor and vse honor haue state and vse state according to the place you liue in lawfully behould Ioseph here and all the rest 9 The Egyptians might not eate bread with the Ebrewes for that was an abomination vnto y e Egyptians by what lawes Surely by the law of counpted Hypocrites imagining themselues to be better than other that in deede are farre and far better than themselues Such law ruleth stil wherin law it ought not to their shame be it spoken that are so lawles who now is defiled with church meetings with prayers and sacraments celebrated duly but he or she that in deede is more vile if all were knowē than any or many that are yet despised as vnworthy ones To eate or drinke with vs poore Ebrewes not at Iosephs table but at the Lords table were an abomination to these Egyptiās of whom I speak whē liuing without a vocation by other mens labors at other mens tables when hard and extreme dealing in buying and selling when keeping commodities for a greater price as barley or mault or the like till they be cast away when censuring Magistrates and ministers with Corah his countenance yea shal I say all when filthines and sinne sundry waies is swallowed accounted not so great an offence as to come to church But let these Egyptians know the Lord ruleth who hath chosen these dispised Ebrewes to be his people when they theirs shall perish in the red sell of euerlasting fire Abhore we than hartely such damnable hypocrisy Say wee to no man in this prowd spirite stand apart I am holier than thou touch not handle not c. but modestly thinke we euery man better than our selues of all sinners with the Apostle Paule let vs thinke our selues the greatest So shall God exalt who humble themselues vnfaynedly and proud Pharisies shall be cast downe But why did not Ioseph reforme this fashion so foule in the Egyptians so greatly in disgrace not onely of others but of these his owne brethren and frendes Surely because he could not And see here his wisedome what hee could not reforme he indureth without contention being nothing preiudiciall to the piety of him or his brethren though to their worldy disgrace Such wisedome such Spirite such patience and discretion O how shoulde it schoole vs and teache vs to abhorre the contrary Wee seeke not peace nether insew after it when wilfully we wrangle about euery tryfle and place life and death in euery ceremonie Fathers of the Church haue done farre otherwise if wee remember them and euen the Apostle himselfe denyeth such custome in a Church of God But I haue elsewhere touched this more at large 10 Then they tooke measses from before Ioseph and sent vnto them See not onely kindnes in Ioseph to his brethren but a figure and type of Christ Iesus to his brethren who bountifully and mercifully set measses before them being vnknowen vnto them of life and saluation How then may he euer forget them that knowe him and loue him feare him and serue him with a perfect hart and a willing Neuer neuer shall hee faile them but as here is sayd of Beniamin fiue times greater shal he make their measses than any others That is where any mercy is vouchsafed vnto those that know him not many shall they haue that duly serue him as their God But was Beniamins measse thus increased more than the rest O how hardly then may loue bee smothered altogether It cannot it cannot doe what you can but one way or other it will peepe out much like a candle that inclosed fast in some house or prison shineth through the chinkes of the dore or walles and will not bee hid Loue will creepe where it cannot goe sayth the old Prouerbe and amongst others it may haue euen this sence that wholly and fully it will not be hidden but if it may not appeare in his full strength for some purposes yet glymmering it will be through one chinke or another that it may be spyed How then may we thinke of Christian loue and charity when naturall loue is of this kinde· Verily what nature may worke in a naturall man Gods holy Spirite much more affecteth in the spirituall man Than no fruites of loue no loue and small Fruites small loue Examin wee our selues by this rule our charity to our christian bretheren were it any thing in vs by one way or other it wil appeare as here did Iosephs Yet his brethren obserued it not as litle thinking he was Ioseph and if our loue tokens be not euer seene of those that thinke not of vs as wee are it is but like this it may not grieue vs. Ioseph will bee knowen ere it be long and then all these tokens will be remembred So we agayne But I goe no further let this suffice Chap. 44. Two thinges especiall hath this chapter and they are these Iosephs tryall of his brethren Iudah his oration for Beniamin TOuching the first wee are to vnderstand that Ioseph was desirous to make tryal of his bretherens affection towardes Beniamin thinking peraduenture they enuied him as they had done himselfe before where wee may see learn how euen good men are hardly induced to thinke wel of those whose behauiour before they haue knowen to be bad Therfore stand wee stedfast in a good course least happily our fall make all our whole life after halfe suspected Credit honor and honesty is soone lost but soone gayned againe when once it is lost The meanes that Ioseph vsed was a commaundement to his steward to put his owne cup in Beniamins sack c. which may not be a warrant to vs to vse any vnlawfull practises seeing God hath commaunded vs to walke in simplicity of like in Ioseph this was some particular motion for which he might haue warrant It seemeth by the text the cup was but siluer and then how that might be his honour being so great may be a question Whereunto we may answere that peraduenture that age was more temperat in plate and pompe than this of ours againe though it were but siluer yet might the ingrauing and workmanship be very costly What also if Ioseph but newly exalted wisely and discretly moderated his course least spite and enuie a weede in