was of weight and concerned them most neerly So noteth this repetition vsually in the scripture as in the Psalme when he saith Hearken O daughter consider incline thine eare forget also thine own people thy fathers house Againe Heare this all yee people giue eare all ye that dwel in the world In the Prouerbs Heare O ye childrē the instruction of a father giue eare to learne vnderstanding with many such Againe he giueth himself 2. names Iacob Israel saying heare ye sonnes of Iacob hearken vnto Israel your father drawing from these names 2. good arguments to stir vp in them this attention which he requireth y e one of nature the other of religion of nature because he was Iacob their father of religion because fearing God truly seruing him euer he found fauour with God euen so far as to receiue from him this name of Israel whereof you haue heard before the full circumstance 2 Ruben mine eldest son thou art my might the beginning of my strength the excellency of dignity and the excellency of power Thou wast light as water thou shalt not be excellent because thou wētest vp to thy fathers bed then diddest thou defile my bed thy dignity is gone Comming now to particulars he beginneth with his eldest son as you see often repeateth his excellēcy making great mention of it that he was his might y e beginning of his strength y e excellency of dignity the excellency of power in the end throweth him out of all saying he should not be excellent his dignity was gone And why thus because he had sinned agaynst nature defiled his fathers bed Then al these repetitions of his dignity tēded but to this to exaggerat his fault and to make it appear vnto his cōscience the posterity euer after how great it was and foule before God as for which all this dignity was lost taken away Nothing more shaketh the hart of any one not quite dead to God grace then this course Therefore often God vseth it in his word Heare O heauēs saith he by the prophet hearkē o earth I haue nourished brought vp children but they haue rebelled against me The Oxe knoweth his owner the asse his maisters cribbe but Israel hath not knowen me my people hath not vnderstood amplifying their sin by this that they had receiued this dignity to bee nourished of him and brought vp as his Children In the fifth Chapter agayne my beloueds Vineyarde was in a fruitfull grounde hedged about the stones gathered out planted with the best plantes a Towre built and a wine presse made yet it brought forth wild grapes To Dauid likewise I anointed thee king ouer Israel and deliuered thee out of the hand of Saul gaue thy Lords house and thy Lordes Wiues into thy bosome gaue thee the house of Israel and Iudah and would moreouer if that had been too litle haue giuen thee such such thinges wherefore then hast thou despised c. Still proouing the greatnes of sin by grace and fauour vouchsafed before So here Ruben being vouchsafed of God to be his fathers first borne his might the beginning of his strength the excellencie of dignitie and the excellency of power yet sinning in this sort his fault by these fauours was made most great and therefore his dignitie and the sequels of his dignity most iustly translated otherwise As the birthright to Ioseph the priesthood to Leui and the Kingdome to Iudah Read Deuter. 33. verse 6. Iud. 5.15 16. Take we heede then of sinning euer but especially when our consciences tell vs God hath beene gracious gracious vnto Bodye and gracious to Soule gracious to our selues and gracious to our friendes For this is as the dignitie of Ruben which shall increase our offence and iustly plucke downe from the hand of God a verye sure and certaine punishment vppon vs and happily euen also vpon our posterity as here in Rubē whose whole ofspring was depriued of honor There is not one of vs but hath receiued mercy from heauen in verye great measure if wee bee aliue within to feele it Therefore not one of vs but euen in this respect bound with a carefull hart to auoide the thing that offendeth God And happy wee if wee will doe it remembring Ruben here and his fearefull losse his dignitie being gone as his Father sayth 2 Simeon and Leui brethren in euill the instruments of crueltie are in their habitations Into their secrets let not my soule come my glory be not thou ioyned with their assemblye for in their wrath they slew a Man and in their selfe will they digged downe a wall Cursed bee their wrath for it was fierce and their rage for it was cruell I will deuide them in Iacob and scatter them in Israel To the selfe same ende tendeth this punishment inflicted vppon these two brethren that the former did euen to humble themselues in themselues and to teach posteritie how God hateth euill The Papistes prattle of poena and culpa that the punishment satisfieth for the offence c. But farre otherwise doth the Word instruct telling vs euer that punishment is not imposed to make satisfaction for that onely doth Iesus Christ and his stripes but to purge the hart from all hypocrisie humbling it faythfully and vnfaynedly and to stirre vp to repentance for y e time passed as also to carefulnes for the time to come keping both body and soule in a godly feare as it were with a bridle Therfore saith the father as you haue heard before Quod patimur vnde plangimus medicina est non poena castigatio non damnatio That wee suffer punishment it is a medicine not a punishment a correction not a damnation Non enim de peccatis sumit supplicium sed in futurum nos corrigit For God doth not take punishment of our sinnes forgiuen but chastiseth vs fatherly for the time to come Marke also in this place how fully how plainly how faithfully Moses layeth downe to the world in writing y e shame reproch of the tribe he came of of his father Leui which certainly declareth the power of Gods spirit ruling ouerruling in these writinges and that of him from him not from flesh and bloud they are proceeded for flesh nature would haue couered these blemishes in his auncestors 3 Thou Iudah thy brethrē shall praise thee thy hand shal be in the neck of thine enemies thy fathers sonnes shal bow downe vnto thee Iudah as a Lyons whelp shalt thou come vp from the spoile my sonne He shal lie down couch as a Lion as a Lionesse who shal stir him vp The scepter shall not depart from Iudah nor a lawgiuer from betwixt his feet vntil Shiloh come the people shalbe gathered vnto him He shall bind his asse fole vnto the vine his asses colt vnto
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see is
in the order of nature now set and established of God but in God himselfe this principle holdeth not Or if you will thus By man this is impossible to wit to make any thing of nothing but with God all things are possible and want of matter letteth not him It is our comfort that he could and can so do for thereby we know his great abilitie to preserue what so wonderfully he hath made as also to confound and turne to nothing all subtile and malitious practises against his children 6 To what end To the prayse of his glory sayth the Apostle for in him and by him and for him are all things and this is the generall end Beside which there be also speciall ends and subordinate ends vnder them againe as the manifestation the acknowledging and contemplation of his heauenly and diuine wisedome and goodnes which appeareth in the Creation For if the Lord would be celebrated then must he create things to acknowledge him and to celebrate and prayse his name beeing knowne and manifested Therefore he created things reasonable and vnreasonable that they might prayse him and be matter of his glory The heauens declare the glory of God and the fyrmament sheweth his handy worke Agayne the gouernment of the world a subordinate end to that againe For therefore created he the world that he might gouerne it with his prouidence and preserue it and so might euer declare his wonderfull workes which he hath done from the beginning of the world or now doth or yet shall do especially that he might gouerne his Church of elect angells and men Lift vp your eyes sayeth the Prophet therefore and see who hath created these things Thirdly and lastly that all other things might serue to the health of body and soule to the life pleasure and necessitie of man and especially to the good of his chosen being vnto them as it were meanes and ministers whereby God doing them good might be honored and praysed of them Onely man he created for himselfe and all the rest for man Now if any with the Manichees enquire wherefore many things were made whereof they knowe no vse to man eyther of things in the sea or land let them consider what S. Austen aunswereth namely that herein they should rather adore the riches of Gods power and goodnes not only in creating but also in preseruing such a multitude of things as he hath created say with y e prophet Dauid O Lord how manifold are thy works in wisdome hast thou made them all the earth is full of his goodnes Glory be to the Lord for euer let the Lord reioyse in his workes Though we know not the vse of them yet his wisedome doth and that should content vs. Sure we ought to bee that hee made nothing in vayne and it is sayd of them all that they were good Yea but what may be sayde for so many hurtfull beasts and creatures as be in the worlde vppon lande or in Sea Why did God create them Surely it was enough for aunswere heerevnto that was sayde before that though wee knowe not by and by the good of a creature yet therefore God may not be condemned for creating them for hee may do with his owne as pleaseth him Yet neuerthelesse we may further say as some do that if man had not sinned no creature had been hurtfull to him and therefore now his fault to be blamed not Gods creation Lactantius aunswereth that in great wisedome God hath made aswell hurtfull things as others that by contraryes a fuller knowledge might growe in man to the prayse of God that hath done all so well And this true aunswere dasheth that greate thunderbolt as hee thinketh of the Epicure made to ouerthrowe Gods prouidence and care to gouerne the worlde and maketh it seeme more foolish then fearefull God sayth hee eyther will take away all hurtfull things and can not or can and will not or neyther can nor will or both can and will If hee woulde and can not then wanteth hee power and is not God if hee can and will not then is hee enuiouse and is not God if hee neyther can nor will then both enuiouse and weake and so no God if hee both can and will then how do they yet remayne This goodly argument is easely aunswered by saying hee can and will not and yet not enuiouse therein but good and carefull for man that he might by sight of contrary euill better discerne the good and so profit thereby both in wisedome and thankefulnesse to the Lorde Lactantius whose Chapter is very worthy reading 7 And lastly in what time or how many dayes did God create all things in sixe dayes sayth the Scripture and euery day some thing sayth this place till the seuenth day wherein hee rested Non vno momento sed sex dierum spatio not in one moment but in sixe dayes space If you happely thinke or meete with Syrach his wordes who sayth Hee that liueth made all things together the Lord who only is iust c. You must consider that he speaketh not of the time but of the multitude of creatures Meaning that God made them all together before he rested and gaue ouer creating but not meaning that hee made them all in one moment of time or in one day for we see both this place and others against it the Lords owne commaundement written with his owne finger giueth testimonie that in sixe dayes the whole was made Thus are we instructed in all these seuen points that I named in the beginning to wit who created what was created when how whereof to what end and in how many dayes or what time Now touching the vse this further What may be knowne of God sayth the Apostle is manifest in these creatures for God hath shewed it vnto them for y e inuisible things of him that is his eternall power and Godhead are seene by the creation of the world c. The quantitie qualities course and perpetuities of things created how do they shew God surely sayth the Prophet the heauens declare the glory of God and the fyrmament sheweth his handy worke Agayne the same Prophet teacheth the like when he goeth from this creation to the viewe and thought of Gods wonderfull and great loue to mankinde saying When I beholde thy heauens euen the worke of thy fyngers the Moone and the Starres which thou hast ordayned O what is man Lord thinke I then c. Reade the whole Psalme Concerning other things to be obserued in this Chapter some say how could Moses write of these things that were done so long before he was borne surely not by any wisedome and learning of Aegypt wherein yet he was most excellent but by that holy spirit of God whereby he had receyued to be a faithfull Minister in the house of God being in this aboue all Prophets that he was inabled not only to gouerne things present and foretell
siluer or golde all is but an halter And it should make vs sighe rather then swell with pride as we doo It should humble vs trulye and serue our neede it should neuer make vs hawtie and serue for pompe 8 Adam is thrust out of Paradise to paine and labour And it teacheth the iudgement of God vpon all such as being by hys mercy preferred to places of honour pleasure and good graceleslye abuse them and themselues in them to the Lordes disliking Surely they shall bee thrust out then in the Lordes iustice and wrath when he seeth his time 9 The Garden is garded by the Cherubins and the blade of a Sword shaken that Adam by a visible signe being put out of all hope to recouer it and his estate anyemore might quietly subiect himselfe to the Lords ordinance and faule to till the earth as he was inioyned If any should thinke the Lord might haue kept the tree of Life from him and let him neuerthelesse inioye the Garden Truth it is he could so but he would not so Thereby as in figure declaring thus much That if any man be not vouchsafed by Gods mercy and sauour to inioy Christ Iesus the true Tree of Life the same may haue no place in the kingdome of God the true Paradise And thus much for a taste of the good of this Chapter being but a liâ—le to that which might be noted for if either I should seeke to note all or amplifie these notes as I might I should ouer burden the buyers whome I seeke to incourage by smalnes of price and attempt to do what no man can do Chap. 4. The cheefe heads in this Chapter are these three The propagation of mankinde The murder of Abell by Cain his brother And the punishment of the same by God 1COncerning the first it is said that afterward the man knew Heuâ—h his Wife as if hee should haue sayde after man was cast out of Paradise then this was Which some wicked spirites inflamed with venome against the holy institution and ordinance of God haue snatched at and thereby sought to blemish godly mariage saying it was then vsed when paradise was lost and not before then Adam knew his wife and not before But these wicked impes should know that if we should alwayes reason from the order of speeches in the word of God we should make many absurdities The maner of the Holy-ghost being so often to speake of that last that was done first and of that before that was done after In Samuel it is said They claue the wood of the Cart and offered the Kine for a burnt offring vnto the Lord and then in the next verse They tooke downe the Arke and put it vpon the great stone as if they had clouâ—n the Cart wherevpon the Arke was before they tooke the Arke downe which could not bee yet the order of the wordes are so A number of such places there be in the Scriptures in all which as there is a plaine figure putting that after that was doone first so may it be heere very well that Adam knew her before although now spoken of and not before and so the Act of Mariage nothing impeached by this order of wordes Bâ—t suppose it were not so but that nowe first he knewe her yet cannot these Spirits denye but euen in Paradise it was said Increase and multiplie thereby authorising and sanctifieng the act if they had neuer fallen so that holy euery waye standeth Gods ordinance notwithstanding this word Afterward Adam knew his Wife 2 When Heuah had borne her first sonne Cain shee sayd I haue receyued a man from the Lorde The first mother that euer was abscribing the first Childe that euer was vnto Gods giuing so then acknowledged so euer since acknowledged by the godlye that children are a blessing comming onely from the Lord He maketh the barren woman to bring forth and to be a ioyfull mother of Children and he onely dooth it 3 She called her eldest Kaine which signifieth a possession and her second sonne when she had also borne him Habell which signifieth vaine or vnprofitable By which diuersitie of names euidently appeareth a diuersitie of affection in the namers and so teacheth vs two things First the preposterous loue that is in manye Parentes esteeming moste oftentymes of those Children that are woorste and least of them that deserue better Theyr Kaines be accounted Iewels and wealth but theyr Habels vnprofitable needelesse and naught Secondlye it teacheth the lot of the godlye in this worlde many times euen â—rom theyr verye Cradle to bee had in lesse regarde then the wicked are So was heere Abell so was Iacob of his Faâ—her so was Dauid and many mo Such and so crooked are mens iudgements often but the Lords is euer streight and let that be our comfort he preferreth Abell before Cain whatsoeuer his parents thinke he loueth Iacob better then Esau and hee chooseth little Dauid before his tall brethren hee seeth the heart and goeth thereafter when men regard showes and are deceyued Care away then if my heart be sounde God esteemeth me and let man choose 4 Their trade of life and bringing vp we see the one a keeper of sheepe the other a tiller of the ground both holye callings alowed of God Idlenesse hated then from the beginning both of the godly and such as had but ciuill honestie or the vse of humaine reason The antiquitie of Husbandrye heerein also appeareth to the great praise of it and due incouragement vnto it But alas our dayes many things hath time inuented since or rather the Deuill in time hatched of farre lesse credit and yet of more vse with wicked men a nimble hand with a paire of Cards or false Dise is a way now to liue by and Iack must be a gentleman say nay who shall Tilling of the ground is to base for Farmers Sonnes and we must be finer But take heede we be not so fine in this world that God knowe vs not in the worlde to come but say vnto vs I made thee an Husbandman who made thee a Gentleman I made thee a tiller of the ground a trade of life most ancient and honest who hath caused thee to forsake thy calling wherein I placed thee Surely thou art not he that I made thee and therefore I know thee not depart from me thou wicked one into euerlasting fire 5 In the next place mention is made of the sacrifice or offring that these two brethren brought vnto the Lord. The Apostle saith that Habell by faith did offer Faith euer presupposeth a word because it is a frute that springeth onely of that seede and therefore it necessarily followeth that albeit wee read not preciselye when God taught them thus to worship him yet certaine it is that he taught it and commanded it otherwise it could not bee doone of faith nor please him Most
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 coÌ„pared 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 froÌ„ 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 vpoÌ„ his childreÌ„ but if they indure it quietly trust in his mercy firmely tary his good pleasure obediently it hath his coÌ„fortable end If God think it good to say to any man or woman enter into the arke that is into this or that tryâ—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 thâ— 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 offâ—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 Seâ—de time and haruest cold and heate winter and summer day and night and showeth vs thereby that they
children sometimes euen with the vndutifulnesse and vntowardnesse of their owne flesh fruite and leede Abraham had his bad Ismael aswell as his good Isaac Isaac againe had his prophane Esau aswell as his godly Iacob Iacob had his crosses mo then one in his children if you marke them Ruben defiled his bed Simeon and Leui bloudy and treacherous Dina rauished by hir gadding abroade all of them vnkinde to Ioseph in such â—ad sorte as you know Dauid had his Absolom Ammon Adoniah and many others haue thus been crossed that I name not now Consider it duly and greeue not aboue that which is conuenient if you know the like Say with an obedient heart Let the Lord doo whatsoeuer pleaseth him and let no man censure the parents aboue their true proofe for Childrens faultes Lastly the waking of Noah from his drunkennesse and finding what was doone teacheth vs two things First to do well to euery one as we can knowing that though when we doo it they to whome we do it know it not regarde it not esteeme it not nor vs for it as being drunke with anger malice youthfull temerity and such like yet a wakening time may come when they may do otherwise see the good and blesse vs for it whilst we liue and the very memory of vs when we be dead Secondly as in figure it may tell vs that the godly sin not to death but though they sleepe they awake againe though they slip yea fall quite downe yet they recouer and rise againe euen seauen times a day A great comfort when I am downe but no imboldning to fall downe Chap. 10. THis chapter wholy consisteth in a description of the propagation of mankinde by the posteritie of Noah after they were now released from the Flud wherein all flesh but they was perished which great increase in so shorte a time noteth vnto vs the wonderfull power of God and discouereth also what most vnkinde forgetfulnesse of the Lordes goodnesse to their fathers but as it were yesterday was crepte so quickely into some of them 2 With Sem and Iapheth is curssed Cham telling vs that this outward militant church hath hir blots and wrinckles in hir not onely in respect of the godly whose regeneration is not finished till they dye but in respect also of the euill that are mixed and mingled with the good betwixt Sem and Iapheth two good men Cham a caytife hath a place in the world 3 Cham was yoonger and so euer is falshood later then truth sinne later then innocencie and euill later then good Cain was ould but Adam was elder nay Adam sinning was verye soone but yet Adam not sinning was before first good seede is sowen and then after Tares 4 Nimrod a tyrant starteth vp in this Chapter When when he waxed mightie Ancient therefore is oppression and crueltie and the abuse of Gods blessings when God hath increased a man in power and wealth then most is hee bounde to serue him for it but quite contrarie it is the mightier the worse and the richer the crueller to oppresse the weake ones Read the 2. of Chron. 26.16 and Deutro 6.10 verse 5 His tyrannye is compared to Hunting and the tyrant to a hunter Hunting hath snares nets dogges and diggings of deepe ditches spyings and pryings watchings and wardings and euer the death of the creature hunted is the game Tyranny and oppression hath the like if yee list to compare them at least in this they ioyne full iust the partie hunted must dye at last But such Nimrods such tyrants such hunters God seeth and such huntings of the poore till they haue their bloud God in his iustice together with the hunters will repaye 6 In that it is sayde Nimrod was such an one before the Lord. It noteth the nature of sinne and custome to wit to gather strength by continuance and at last not to feare euen the face of God nor his holy eyes to looke vpon it Custome of sinning taketh away the feeling of sinne and therefore if we stay not to doe euill before man at last it will be sayde of vs as of Nimrod that euen before God we are become hunters that is we are growne to an impudencie and boldnesse of sinning 7 As Nettles then Roses be of greater increase and bad weedes multiply apace so spred this iniquitie further then vertue and filled the world with such fruite dayly To this day they fructifie in a full measure and what towne is that almost in the world that hath not a Nimrod one or two at the least in it That is a harde a cruell a greedy and couetous man that grindeth the faces of his neighbours till both skinne and flesh being of the bare bones do onely remaine I say no more yet thinke you more of it that reade it 8 Though we see heere diuisions of Countreys made amongst them and some dwelling here some there as they liked yet one bloud remained amongst them as a knot euer to ioyne them what distance of place soeuer seuered them And is it not so still though longer time larger increase haue spred it further Surely it is so we cannot deny and therefore this bond of bloud stock house linage and kinred in roote though I saye the degrees bee far should continue regarde one of an other and loue more then is Likewise trading and traphiking helping and releeuing with mutuall interchange of commodities one of another desire of traueling no lesse one to finde out and knowe an other what distance of place soeuer doth seperate For we be all as we see of one bloud and parent And should a man placed in France say adewe for euer and in all respect of affeccion care and loue to his house in England out of which he descended Then might he iustly be accompted vnnaturall currish vnkinde aboue the course of a good man surely euen so in the other and thus profit by it for men are not to be thought of onely according to far or neere dwelling but according to the roote from which they descended 9 Againe when we read this chapter remember Chams cursse by his father in the former chapter and then marke his worldly estate layd downe in this and see howe the one may agree with the other There I saye hee was curssed and heere he seemeth more blessed then any of them for his Children are many the place of his dwelling most fruitfull pleasant and fertile Now he that hath so great a posteritie as eleuen sonnes so sweete a portion of the earth as he had with all the circumstances of these two worldlye felicities how is he curssed surely euen as the wicked vsually are curssed not by denyall of outwarde blessings but by a taking from them of heauenly fauour wherefore learne by it this secret euer that in earth they florish with earthlye pleasures many a time whome GOD hath marked neuer to loue but to
her husband to obey his calling and no dasher no cooler no pulback no hindrance no carnall perswader to the contrary nor yet any pidling Lots wife either all day ere she can set out or yet looking back when she is in her iourney What a prayse is this for all faithfull wiues to aime at whilst they lyue 11 Thus hauing considered both Gods calling and Abrahams obedience thinke we in the third place of the crosses that accompanyed this faithfull couple Abraham and Sara in theyr iourney Their remoues are diuers which cary euer some griefs There ariseth a famine a double triall in a strange place froÌ„ that it is at home where a man being knowne and friended hath many helps Then smiteth a feare y e hart of Abraham that for his wife he should be killed amongst vngodly men that feared not God a great crosse This feare droue him to a shift that was a greater crosse to indanger his wife and her vertue for the safetie of him which euen that way also could be but vncertayne The concept was accomplished and his wife was taken from him to bee Pharohs wife a hellish wound to the harts of both Abraham and Sarah And what shal we note in al this but first the lot of the godly through many feares many troubles many tryalls many gripes and greefes to passe along this life toward the kingdome of rest and ioy with him whose seruants we are to abide whatsoeuer it shall please him to exercise vs withall true obedience to almightie God in any thing wanting no crosses more or lesse in this world euer to wait vpon it Secondly we may note againe the weakenesse of Gods chosen many times not of the smallest faith and place in Gods Church but euen of the greatest accompt and seruice For in our great Father Abraham what a blot was this to cause his wife to make a lye to denye her mariage and to cast her selfe into such danger and himselfe into such griefe as that course did but this is our mould mettall and these are the wants of great ones often times Glory we not therefore of flesh euer for it is too full of imperfection neyther commit we the like folly euer for any feare 12 But was Sarah wronged by this wicked King no but when mans strength fayled and both Abraham and Sarah were euen at the pits brinke of great shame and violence God steppeth in taketh the defence of those poore strangers vpon him against a mighty King and saueth Sarah from all hurt He plagued Pharoh and his house with great plagues till she was restored to her husband againe Shewing thereby that he neuer fayleth to consider the crosses griefes wrongs and iniuries of his children but euer watcheth ouer them and for them euer prouideth and eateth to deliuer them so farfoorth as shall be good for them to the great incoragement of all vs that see it and marke it to trust in him and euer to serue him 13 Passe wee not ouer the iudgement of this heathen King concerning adultery when hee knewe the truth Why didst thou not tell me sayth he that shew is thy wife why saydst thou she is my sister that I thereby might haue been deceyued and done thee wrong taking her to be my wife Insinuating by these words how he abhorâ—ed to thinke of taking an other mans wife and committing iniquitie with her And when was this before the law when the light of nature only reigned and taught them Who was it that made this conscience surely Pharoh and Pharoh of Egypt a heathen King a prophane King an vngodly King otherwise without knowledge without care or loue of the truth Shall it not shrike shrill in the Lordes â—ares and giue a mightie witnesse against brighter dayes against other tymes when knowing professing and houlding the truth called esteemed and taken â—or Christians both of our selues and others yet wilfully wittingly carelesly and presumptuously we do the contrary abhorring asmuch any scruple one way as he made conscience an other way No doubt no doubt but this very Pharoh of Egipt will rise in iudgement and condemne many 14 Conclude we then quickly and marke the ende When he knew the truth that she was his wife behold thy wife sayth he take her and go thy way And hee gaue commandement in his Court concerning them so that they were conueyed forth both Abraham his wife and all that they had in peace So shall the man be blessed that feareth the Lord that obeyeth his word and foloweth his commandement calling him whether it pleaseth him All his troubles should by Gods prouidence bee ended and turned to his good God shall be for him in the midst of his enemyes as a sure refuge And what should we say or what can we say more truly and fitly in this place then as the Prophet Dauid sayd Many are the troubles of the righteous but the Lord deliuereth them out of them all Blessed be that Lord for euer and euer 15 Heere might we end if I thought it not good to tell you how some haue made this story of Abraham and Sarah a figure of that which befell their seed after them Abraham and Sarah goe into Egypt so did their seed in the time apoynted Sarah is taken to be wronged and iniuried so was their seed most cruelly oppressed in their time Abraham is fauored for Sarahs sake so were Iaakob and his family for Iosephs sake Pharoh is plagued till he deliuered Sarah so was both king and countrey afterward till the Israelites were let go Abraham and Sarah are deliuered and sent away so was their sâ—ede out of Egipt in their tymes They had gifts giuen which they tooke away so had their seede when they departed iewells of gold and iewells of siluer and many things Very fitly thus do they resemble this to that and wee may obserue it Still I must say or might say in euery Chapter I leaue out more then I note and I folow no further then thus that which I note because my purpose was but to try by a little taste if thâ—â—â—â—urse might profit and if it might then further heereafter to inlarge the same and in such sort as then should be iudged better when my drift was seene Chap. 13. The especiall heads of this Chapter are these The welth of these 2 meÌ„ Abr. Lot froÌ„ the 1 v to the 7. The dissention betwixt them from the 7. to the 14. The iteration of Gods promise from the 14. to the end THe wealth of them sheweth that riches also somtimes are bestowed vpon the godly such as shall be heires and inheritors of the peerelesse ioyes of euerlasting life And therefore though it be hard for a rich man to enter into the kingdome of God and euen easier for a camell to go through the eye of a nedle yet it is not impossible but God with whome all things are
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more thâ—n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard
draw vs to the match that is not in the Lord. If she be a Canaanite or the fauourer of Canaanites vnlawfullie let her neuer bee ours And so on the womans part 2 It is sayde Iudah tooke a wife to Er his first borne sonne and whie should this bee mentioned in this sort but of purpose to shew the regard that was had of parents in those daies touching the mariages of their children A thing that I haue often noted before and can neuer note too often so bolde is youth in these daies to take themselues and not to let parents take for them 3 But Er this first borne of Iudah was a wicked man c. therefore the Lorde slue him Wicked I say because it pleased not the Lorde to giue his blessing to the fruite of a wicked matche and slaine of the Lorde in iustice for his wickednesse that all like disposed persons might sée in experience what first or last shall befall them for such behauiour 4 Then the father willed his second sonne Onan to take his brothers wife and to rayse vp seede to his brother A thing that after was made a lawe as wee reade Deuter. 25.5 But what did the wicked man for euen this same also was a wicked man that an vnlawfull mariage of the father might fullie bee punished I say what did he Cursedlie and sinfullie he spilled his séede vpon the ground Wherefore the Lorde also slue him Behold in this man the malicious spitefull and enuious nature of manie a man and woman in the worlde who rather make choise to hurt themselues then to pleasure another They crie as the woman did to Salomon Neither to me nor to her but deuide it But let these natures beware lest god deale with them as he did here with Onan whom in his fierce wrath he slue for such enuying And concerning the fact of Onan thinke no better of it then you do that a woman should destroy her fruitfulnesse for this in man is euen that sinne an vglie fowle and filthie wickednes Manie men are not of Onans minde who are too soone intreated to raise vp seede to other men yet I know the difference but thus much by the way 5 Iudah had yet a third sonne but he was young and seeing both his other sonnes thus dead hee was afrayed to giue him to Thamar his daughter in lawe least hee should also die as his brethren did Wholie imputing the cause of his sonnes death not to their owne sinfull wickednesse as indeed hee should but to his daughter in lawe nothing guiltie of the same Therein teaching vs two things First howe readie it is with partiall man to blame others not blame worthie rather then to lay the fault where in déede it ought Secondlie that when anie crosse befalleth our familie wee shoulde euer enter into considertion of sinne and searche carefullie what hath béene committed to prouoke the Lorde in such sort agaynst vs. The former he teacheth vs here by his dooing the latter by his not dooing Iudah I meane the father of these children The father in maryage with a Canaanite and the children otherwise grieuouslie sinned and yet poste it ouer to the poore woman as though shee were cause of all Dauid sayde well and hath lefte vs a good president when hee cryed in vnfainednesse It is I Lorde it is I that haue sinned and done euill these sillie sheepe haue done nothing let thy rodde bee agaynst mee c. to the like effect Thus did not Iudah here 6 Then shee put off her widowes apparell sayeth the text Therby instructing vs that euen in those daies widows did vse some graue sadde and sober apparell whereby they were knowen to bee widowes and to carrie in minde their losse and lacke of their husbands What it was we know not certainlie neither if we did is it necessarie that all countries and persons in such outwarde and indifferent things should be a like Let it thus farre profite vs that wee may vse some graue forme according to the manner of the place where we liue and we ought not to iudge those that do it 7 She couered herselfe with a vaile a thing that in my opinion maketh nothing against the vse of women in some places after childbirth For honestlie it may of an honest woman be vsed that immodestlie of naughtie ones is abused And so in men Much more might the vaile that Rebecca cast ouer her be vsed to approue that fashion then this can anie way be vrged to improoue it But most plainlie this fact of Thamar teacheth that wicked women in those daies were not altogither so past shame either had the Deuill taken such full possession of them as nowe in ours hee hath of such like For then they sinned with couered faces as hauing some shame but nowe with open faces as past all shame Then such behauiour shewed some féeling of it that it was not well but nowe bolde and bare faces nothing blushing to committe such sinne shewe plainelie to all men wee haue no more féeling then wee haue vayles no more conscience then wee haue shame and that is iust of neyther anie iote at all O fearefull boldenesse in so badde a cause whither will it carrie vs if we take not héede 8 The reason is alledged whie Thamar thus wickedlie prostituted her selfe to her father in lawe To wit because shee sawe that Shelah the thirde sonne of Iudah was growen vp and yet she not giuen to him to wife according to promise Alas and shall another mans fault make me offend If Iudah breake promise will Thamar forgoe pietie Surelie this is euen the poyson of discontent It boyleth it breweth with man and woman sore and neuer ceaseth vrging to some reuenge Yea heere it preuayleth with her euen to shame her selfe and to sinne damnablie rather then not to be reuenged vpon her father in law Discontent made Iudas to betray his maister discontent made Haman set vp the gallowes that by Gods iustice serued himselfe Discontent made Demas forsake Paul and imbrace the world And what deadlie sinne hath not discontent made séeme as reasonable equall and iust O treasons and treacheries against Christian kings and gouernours O but cherlie bloudinesse and bloudie massacres that discontent hath greedilie drawen vnto men otherwise qualified with manie gifts Beware we then euer of discontent and snubbe it betimes least it ouerthrow vs as it hath done manie and here did Thamar And if we haue anie cause of iust offence let it neuer draw vs to vniust reuenge If Iudah breake promise with vs let not vs offend God séeth our wrong and God will punish our wrong if we commit it to him in godlie patience But if to punish sinne we also will sinne as we loose the benefite of Gods regard of the wrong done vs so shall wee surelie taste of his rod our selues for so offending 9 The text saith againe that
vse the dexteritie of the latter So was not Potiphar But séeing gods graces in a stranger euen there also he yéeldeth fauour and vseth him fullie according to the same 4 His person is commended that he was faire and well fauoured A grace if God giue it not to be dispised for it maketh lightlie whatsoeuer we do to be better liked according to the old saying Gratior est pulchro veniens è corpore virtus Vertue in a comely personage is more esteemed But sée the malice of Sathan though hee could not make Ioseph abuse this beautie either to pride or otherwise yet he tempteth Potiphars wife by it and with it for it is said shee cast her eyes vpon him and said Lie with mee So that we see our verie senses sucke in our bane if the Lord assist not the eies especiallie In this booke before it was said that the sonnes of God saw the daughters of men that they were faire and tooke them wiues Dauid saw from the top of his pallace Beerseba and by sight sinned in measure streight and soone after more Peter speaketh of eies full of adulterie Iob made a couenant with his eies y t they should not offend in this respect All these places teaching what windowes for wickednes to enter in at our senses be if God giue not grace Well praied Dauid therfore that the Lord would turne away his eies lest they should behold vanitie A carefull conscience preuenteth much and a carelesse person is soone deceiued Beware we by this wanton mistresse of Iosephs if we feare God 5 Ioseph abhorred such impietie and with most good and godly arguments repelleth the temptation The first drawen from ingratitude vnfaithfulnes in these words Behold my maister knoweth not what he hath in the house with me but hath committed all that he hath to my hand There is no man greater in his house then I neither hath he kept any thing froÌ„ me but only thee c. as if he should haue said being trusted as I am and preferred in my maisters house as I am it were y e greatest vnfaithfulnes the foulest ingratitude that might be in this sort to requite my masters fauours and so great fauours towards me Therefore I may not do it for I abhorre to be vnfaithfull where I am trusted or vnthankfull where I am regarded and done for Here then is a seruant of seruants if we thinke of our daies here is a iewell more worth then gold and a pearle of price for a mans house Faithfull and thankfull what wish we more By these two vertues as it were by two bâ—nds vpon his soule kept from such villany towards his master as is contrarie quite vnto them both Liue Ioseph liue though long thou art dead for this thy grace and liue not with God alone in his shining light but in the mouths of men till the world haue end to thy praise and honor most iustly deserued who tast of grace wil folow thée who offered thus prefer their lust in iudging day shall be condemned by thée His second argument is drawen from that mariage knot that ought to hold till death doth part Thou art saith hee his wife as if he should haue said Such truth should be in thée towards thy wedded husband euen because thou art his wife that if I would thou shouldest defie me and againe such stop to me is made by this estate in thee that if we both would yet we ought not A maried woman must haue a maried minde that as her bodie by orderlie course is appropriated vnto one so her mind must be also to the same and to none other Being then his wife and so proper vnto him I may not consent to abuse this knot that God and grace would be inuiolate His third argument is drawen from the nature of the sinne it is a great wickednesse to touch an other mans wife and as all wickednes should be abhorred so great wickednes greatlie abhorred A true iudgement in Ioseph and would God we might euer retaine it in our selues The world maketh but a ieast of it and at it being herein behind the verie infidels and heathens of whom many haue confessed and hated as Ioseph doth But with these mockers and fleshly wretches the Lord shall not mocke in his due time when that shalbe fulfilled in the 13. to the Heb. Mariage is honorable amongst all men but whoremongers and adulterers the Lord shall iudge His last argument is drawen from the loue of God Thus should I sinne saith he against God which how may I do As if he should haue said I loue God who hath euer loued me and my loue admitteth no such requitall Many and many are the sweet mercies that I haue found at his hand if I should tell all and how then should I sinne against him Therefore since trusted I am and may not be vnfaithfull since regarded I am aboue all in the house and may not be vnthankfull since thou art a mans wife and by that knot bound to abhorre all others in such respects since the sin is great and therefore with great care to be auoided and since I loue the lord for his loue to me which abhorreth such requitall I must say nay and thou must not say yea God must be feared and these reasons regarded sinne must be hated and vertue preserued in vs both O vertue bright in a holy child of God to speake of it were to say lesse then the thing deserueth and therefore honouring both it and him that had it God giue vs grace euer to follow it 6 It followeth in the text that she spake to Ioseph day by day and yet he refused Where not onelie marke her most vgglie vnshamefastnesse that hauing receyued such answer would yet solicite but sée also plainlie and obserue it carefullie how Sathan ceaseth not to assaie vs againe and againe with the same temptation hoping in time to win our consent vnto the same and to giue vs the foile at the second or third assault though stifly we stand resist the first Therfore once or twice hauing well fought against filthie assaults yet be not secure by and by but euen recken of your enemie yet againe and prepare like answere to the ende Ioseph as hartily and zealously as euer any did repelled the baite that Satan laid for him in his mistresse yet he giueth not ouer but still worketh in his instrument to attempt him againe yet doe what both he and his instrument could Ioseph stoode fast in his holy purpose and said her nay Yea marke it with me and forget it neuer what the text saith that when he saw her wickednesse he not onely auoided her filthie desire but euen her dangerous and vncleane companie Thereby most notablie instructing all men that if they will not burne they may not put their fingers in the flame that is if they will not be
nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whoÌ„ 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 paâ—â— 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 induâ—â—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