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
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
then was in them is now lost by sinne yet regayned in measure by Christ and shall perfitly be inioyed in the life to come when nakednesse shall shame vs no more then it did at the first Many and many are the things yet mo that might be noted out of this Chapter but these shall suffice till heereafter Chap. 3. You haue seene in the former Chapters the creation of our firste Parents and their innocency now shall you see their sinne and their fall And this whole Chapter hath these heads in it The fall of Man The manifestation of the same by God vers 9. The punishment of it vers 14. The restitution by Christ vers 15. COncerning the first it is sayde That the Serpent was more subtill then any beast of the feeld that God had made Noting an extraordinarie thing in this beast aboue all others which when we see Satan to make choyse of to abuse to mans deceyuing and destruction it may truly yeeld vs this note carefully to be obserued that if there be any thing better then an other any gift and grace more in one then an other or any thing extraordinary any way that may helpe him that will Satan diligently by all meanes assay to make it an instrument to serue his most dangerous and damnable purposes Examples in the Scripture beside this place many and examples in experience euery day to note one or two Satan knoweth that it is a notable meanes to win many to the Lord to see great men and honorable personages to go before as also most effectual to the contrary to see them drawe back therefore with might and mayne as the Lord will suffer him he laboureth to stop the one and to further the other that is to hinder their zeale to go before Gods people in all godly duties and to increase their coldnes and drawing back that they being kept in the way of death by him together with them by their example many may also dye perish which otherwise would do well if they had good guides He laboreth the Rulers and the Pharisies euen with all his power that they may not beleeue in Iesus Christ to the ende that if any begin to draw towards the kingdome of life and to say we neuer hard mā speake as this man doth by and by they may be stopped with this obiection do any of the Rulers Pharisies beleeue in him and so by the deadly power of their hurtfull examples be ouerthrowne againe that begun zeale vtterly quenched Another example in the Acts of the Apostles He might no doubt Satan I meane in those darke dayes haue stirred vp many against the Apostles but amongst all he chose certaine honorable and deuout women with the chiefe men of the Citie that by such outward credit of wealth pietie honor and dignity he might giue a greater blow to the cause of God more easily worke the wo of his true seruants keeping as you see this pestilent pollicie if any man or matter be of accompt to seeke to win that to serue his purpose He had rather tempt Demas that hath once folowed Paule to forsake him againe then many others for dayly experiences I had rather you shoulde thinke of them then I note them Conclude we therefore euer to be circumspect and most carefull by this remembrance to preuent Satan knowing that it is his manner if God haue blessed vs either with knowledge birth wealth office credit or any thing whereby our example may do more harme if wee take a bad course to labour mightely that he may for this cause the rather win vs to serue his turne and so abuse that good thing in vs which should serue to Gods glory to the quite contrary as here he did the wisedome of the Serpent 2 Obserue we heere the meanes whereby as speciall helpes our Mother Eue was drawne to her destruction and all ours in her and with her The first is heere her tittle tattle too long and too much with the Serpent or with Satan in the Serpent whereas shee should haue suffred no such speech against the rule and order that God had set downe when once she perceyued it tend that way but with a zeale of defyance haue flung away from all such conference and perswasion Let her experience teach vs the danger of such dealings euer And first for inward temptations if any arise as neere as the Lord will assist vs let vs not debate the matter with them long but euen quickly reiect them bend our mindes some other way and take in hand some thing worke or study or such like that we can be most earnest about calling to the Lorde with hartie heate that he will help vs to quench and auert such fierie darts For truly if we reason with them meditate of them as many do our fall in the end is greatly to be feared Then for outward assaults by wicked company and lewd persons the messengers of Satan take heede also by this example of Eue how you tattle with them They be Serpents as this was yea subtile Serpents that will deceyue destroy you as this did Eue. They speake not but the Deuill in them Heare no such charmers charme they neuer so sweetly The enchancers of Egypt neuer hurt Pharaoh as they will hurt you Away with your care betimes Let dislike as a fire kindle within you and cause either your toong very sharply to rebuke or your steps to turne speedely from such company O the vertue that hath bin lost for want of this care They that glistered as the Starres and were for name as the very Sunne beames spreading it selfe into all coasts haue become darkenesse and as vile as the dung to all goodnesse by harkning ouer long to the hissing of such Serpents Be warned therefore and beware betimes for the Lord hath sayd it we can not touch pitch without spot and euill words corrupt good maners Experience teacheth if a man tary long in the Sunne hee will be sunneburnt and if he clap coles to his brest he will be singed Vnskilfull youth beware by Eue and bid such Serpent◠leaue their hissing Secondly shee wauereth in beliefe of the Lordes truth she◠maketh a peraduenture of a certayne truth and sayth least yee dye when the Lord had sayd yee shall dye absolutely flatly Beware therefore by her in this againe and what God hath sayde beleeue euer diminish neuer If hee say wee shall dye wee shall finde him true and if hee promise life wee may not doubt Beleeue him stedfastly whatsoeuer hee sayeth and mince not hys words with our Mother Eue neyther adde any peraduentures for great vantage hath Satan if we incline to a doubt bee it neuer so little Thirdly by a bolde lye of a facing Deuill shee is pulled on to her destruction for hee telleth her flatly They shall not dye And why did hee so Because as long as shee dreaded any
not Such is Gods mercy at this day to vs miserable sinners We fall and offend him some one way some another and all of vs too many wayes Where it pleaseth him to shewe iustice and wrath there he letteth them goe on with hardned hearts brasen browes and stiffe necks euery day worse and worse but where it pleaseth him to shewe mercy there he commeth to walke in the coole of the day that is as I sayd there he visiteth the partie that hath sinned happely the same day happely the same houre euen assoone as the deede is done by smiting the heart as he did Dauids with true remorse sight and sorow of and for what then is done that albeit that can not be vndone againe yet it may be lamented with speedy and true repentance and no more added therevnto as no doubt we should do if God thus walked not to visit vs with his holy spirit Happy were we if we could not sinne and offend our God but since that is not now to this corruption of ours possible pray we the Lorde with bowed knees that he would visit vs euer and quickly yea in the coole of the same day that is ere we go to bed or take any rest that we may see and sigh for our transgressions that day against his Maiestie 2 God walked not then silent but the Text sayeth they heard hys voyce No more doth hee now but wee also heare hys voyce for his voyce are his Ministers Preachers and cryers crying in hys Churche Repent for the kingdome of God is at hande Happye are they that heare them with profit and feeling and who so contemne them let them learne by this place that they despise God himselfe walking in the garden oâ— his Church and speaking to them which contempt he will hotely reuenge one day 3 Agayne by the coole of the day we may note if we will the oportunitie of time that God tooke to come to doo good vpon these seduced sinners to weet when the heate of the temptation was past Thereby teaching his Ministers some godly wisedome to take their time and notably discouering our vile corruption that admit no counsell nor perswasion while the heate of concupiscence temptation is vpon vs. Happely in the coole of the day we will that is when wofull experience hath beate vs and sinfull heate is abated in vs. But O gracelesse wee that no sooner Yet better late then neuer so that wee presume not which if wee doo surely it is many to one that neyther in the coole of the day the Lorde will visit vs but euen cast vs away for euer because we presumed making no more accompt of his Maiestie but to be at our becke and of repentance which is his great gift to be at our call 4 In that they hid themselues from the presence of God Marke the frute of sinne it woundeth the conscience and the conscience wounded feareth accuseth vexeth and tormenteth a man distrusteth in God flyeth from him and vaynely seeketh a couer from him that admitteth no couers But let vs bee warned by it how foolish this course is nay how desperate and daungerous and when through frayltie wherewith we are clothed as with a garment we haue offended runne not from God but runne to God hide not from him but open to him what indeede he knoweth already Fall at his footestoole and cry peccaui I haue sinned Lord I haue sinned woe is me that I haue so but haue mercy vppon me deere God haue mercy vppon me yea agayne and agayne haue mercy vppon mee and according to the multitude of thy mercyes doo away mine offences Thus may you liue but by running from him you cannot runne from him by hiding you can hide nothing and yet for your indeuour you shall dye the death 5 Adam sayd he was afrayd because he was naked when hee shoulde haue sayde because I haue sinned so waywarde is flesh to confesse a truth if it touch our selues with any fault but God folowed him out and asked him who tould him that he was naked thereby vrging him hardly to tell truth and teaching vs all at this day that except we confesse truly and fully playnely and faithfully our sinne to God there is no forgiuenes Wryings and turnings from the matter will not serue minsings and shiftings before hym were neuer currant nor euer shall be A direct confession becommeth a sinner and God requireth it Hee that hydeth his sinne sayth Salomon shall not prosper but he that confesseth it and forsaketh it shall haue mercy 6 But see yet further when hee was so vrged that hee must needes confesse then he layeth it vpon the woman and God saying the woman deceyued me and the woman whome thou gauest mee Would God this sinne of translating a fault from our selues to others had dyed with Adam then had not so many of vs bin so faultie in the same as we are some blaming one thing and some another and fewe men as they ought blaming themselues To recken vp particulars were too long thinke of them your selues and auoyd the like Monstrous is that bouldnesse or ingratitude that rather will blame God then themselues as heere Adam did when they should be thankfull to God for as much as he did The woman doth the lyke and as Adam layd the matter vppon her so she vppon the Serpent both naught and farre from the course of right repentance The third part of the Chapter verse 14. IN considering the punishment of each one marke how first the Serpent is proceeded against because hee was the cause and beginner of this fault thereby teaching that ringleaders to any mischiefe are first to be dealt against as most worthy then remember how before was noted the gifts of God in the Serpent in some respects aboue other creatures which hee abusing now is punished thereby Wee beeing truly taught what shall befall them that doo the like Some haue wisedome and learning somâ— haue power and authoritie some wealth and riches some birth and parentage whatsoeuer it is if wee abuse it to serue the Dâ—uill when it should serue God that gaue it that so doing wâ—â— smart one day and the cursse of God shall be vpon it as heere was vpon the Serpent who beeing more subtill then other beasts became an instrument for the Deuill to deceyue by 2 The Lord sayth Hee will set enmitie betwixt the woman and the Serpent and betwixt their two seeds for euer which may well teach vs two things First that not onely the bodyes of men and beasts are in Gods hand to doo withall what he list but theyr very inward affections passions and dispositions are also rulâ—d by him If hee list hee causeth friendship and loue if hee please he setteth dislike and hatred and euer well in respect of hym The hearts of Kings and all men are in Gods hand as the riuers of water and hee turneth
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
sufficeth to cause vs to consider Gods power which mightely and maruelously hath euer shewed it selfe in his creatures 6 In the fift verse it is sayd The Lord saw the wickednes of man that it was great He euer seeth both good and bad whatsoeuer it is neyther walls nor darkenesse can hinder his sight To the godly it is a comfort who are many times wronged by false suspicion slanders and lyes but the Lord seeth To the wicked it must be a terror and a very great one that cloke they or couer they hide they or hap they their sinnes neuer so much yet the Lord seeth And what will hee doo euer see and neuer punish then were he vniust but that he cannot be for any man therefore the end will smart without repentance 7 If you doubt of this beleeue the text which telleth vs what fell out when God sawe it would be no better it repented him that euer he had made man that is speaking after the manner of men God destroyed man and in that as it were did disauow him to be his creature And marke withall how liuely the Lorde doth discouer the corruption that is in vs saying all our imaginations and all our cogitations are euill and only euill and euer euill What greater euill then in this sort and measure to be euill Where is that free will that wilfull men deuise to do good when our mould and mettall is become thus bad Away with such dreames experience is the fooles schoolemaister and shall not euen that teach vs but will we gaynesay our owne knowledge Austen telleth vs and all the world that homo male vtens libero arbitrio se ipsum perdidit man abusing that freewill which before his fall he had he lost both himselfe and it We are naught waking we are naught sleeping we are sinfull dreaming and when we do not dreame and where is our good 8 Somewhat conceyue of the measure of sinne that was now in the earth by these speeches of God that he repented and that he was sory in his heart Could a small measure make God thus greeued No he dayly indureth great wickednes and yet repenteth not that he made man wherefore this must teach vs their sinne was great and warne vs agayne to beware at the least with great sinne to offend the Lord. If we cannot but sinne through our imperfection yet let vs not increase the measure without remorse by any wicked malice But stay to go on if wee cannot stay to go in Stop the course as the Lord shall inable and not by fulnesse of measure as this people did heere pull vengeance from heauen whether God will or no. O heauye day and houre to you or me if the Lord shall say it repenteth me that I haue made such an one yea I am sory and sory at my heart for it Beware then of great sinnes and of heaping sinne vpon sinne till God be driuen to say thus against you The contrary is sweet when the Lord reioyceth at our beeing and shall say to Satan hast thou marked my seruant Iob such a man such a woman how they loue me c. 9 But why was the Lord sory that he had made man surely because he must destroy him againe his sinne is so great Why then he is sory to destroy man Truth it is if he could with iustice choose O then what see wee Cannot God proceed to punishment of rebellious sinners yea of such rebellious sinners as these were that made the whole earth smell of their sinnes but with some griefe with some discontent with some â—othnes as it were to haue it so if they would amend and shall he be hastie and furious implacable vnmerciful to a poore sinner that groneth greueth sigheth sobbeth wepeth crieth for wo that he doth sin and that he cannot but sin against so good a God so deere a Father and wisheth it better euery day he riseth and euery night he goeth to bed No no it cannot be And therefore be of good comfort thou greeued spirit the Lord loueth thy longing care to serue him better and he can sooner cease to be God which is impossible then cast away his eyes of mercy and pitie from thee He will not punish thee but he lusteth to exercise thee that the glory of thy faith after such assault appearing bright may receyue a Crowne of comfort brighter then golde or beaten golde beset with precious stone O tary then the Lords leasure bee strong and hee shall comfort thy heart and put thou thy trust in the Lord. 10 In the seuenth verse the Lord sayth I will destroy Before we noted his mercifull striuing to bring to repentance but now note his iustice if man will not repent he beareth long and saith turne turne but at last he catcheth his sword and sayth I will destroy Tempt not the Lord therefore ouerlong you vnfeeling hearts for you see a fearâ— Many times admonished and neuer amended thinke you heare this word I will destroy 11 In the eyght verse it is sayd But Noe found grace in the eyes of the Lord. So then God punisheth that euer yet he spareth some So is hee iust that hee forgetteth not his mercy He spareth Noe and his household with him and that in mercy Gratiam inuenit non meriti mercedem Grace he founde but no reward of merit Yet what God giueth him we may not deny him he was a iust man and vpright in his time and walked with God A singular prayse in so corrupt an age to be so vnlike them Would God it might teach vs the prayse of this not to be caryed away with corruptions amongst vs be they neuer so generall or so imbraced of the greatest men To walke with God is a precious prayse though none do it but my selfe and to walke with man with the world with a Towne or Parish in wicked wayes is a deadly sinne though millions do it Iustice and vprightnesse will abide the touch when craft and dissembling will be discerned drosse Noe in this wicked time and in this vniuersalitie of sinning was a iust man and vpright and walked with God do they all what they would he would not follow theÌ„ and let vs marke it 12 In the 24. verse and so to the end of the Chapter direction is giuen to Noe how he should be saued euen in an Arke which he is commanded to make to that purpose The prescription you see and euery particular as they lye Let me tell you the resemblance that hath bin made by some peraduenture not vnfitly Noe say they was a fit figure of our Sauiour Christ for in him was fulfilled most effectually that which was sayd of Noe in the fift Chapter the 29. verse Lamech begat a sonne and called his name Noah saying this same shall comfort vs concerning our worke and sorow of our hands as touching the
to be in his great mercy Yet what is so lothsome to wicked wretches as the company fellowship kinred or acquaintance of the godly But what maruell since like with like are best pleased 7 If you aske how all the beasts were gotten the text answereth they came of themselues God compelling them by his diuine power to present themselues before Noah as before Adam when he gaue them names in the second Chapter 8 In the 11. verse you see the time In the sixt hundred yeare of Noahs life in the second moneth the seuenth day as we recken about the beginning of May when all things flourished and yeelded show then euen then began this wofull tragedie of mans destruction So sure shall it be that God sayth and so inchangeable is his purpose Then were all the fountaines of the great deepe broken vp and the windowes of heauen were opened heauen and earth agreeing together to accomplish Gods will and to destroy mankinde O heauie day when man should so offend God that the creatures abhorre him the fountaines and deepes and waters below and aboue But nothing will warne some men 9 When all were entred into the Arke the text sayth God shut them in thereby declaring that by his diuine power they were only saued and the Arke kept whole against all dangers and insinuating to vs the like cause of all our safetie euermore It is not our house our Castle or tower when we go to bed that saueth vs but that the Lord shutteth the dores and closeth vs in this is our suretie that no power can withstand whatsoeuer it wisheth this is our safetie that wee may trust vnto Were the gates of the citie iron or brasse if he shut them not they wil neuer hould out but were they wood or clay made strong by his defending mercy no canon can batter them nor man get them open to hurt any within whome the Lord will haue safe and to that end hath shut within them 10 Then all flesh perished that moued vpon the face of the earth sayth the 21 verse But whether man perished eternally or no that is the question I meane all that were drowned in the flood whether were they also condemned to hell and so perished that way we may answere truly that it becommeth dust and ashes to leaue Gods secrets to himself but for the argument that therfore it should seeme so because they tasted of his outward iudgement alike it foloweth not for the two theeues crucifyed with our Sauiour had like outward punishment and yet not one inward condemnation Many dye the deaths of seuerall offences and yet are saued by mercy in the world to come God forbid we should censure men so as to conclude their eternall death vpon their temporall suffrings We may not do it well may wee learne by these words that all things perished that if nothing could help it selfe when God was angry what shall it be that shal haue strength to helpe vs and sheeld vs from his wrath may the strength of a Gyant gold siluer horses wisedome or any thing do it no all these things in this flood could not profit any thing the owners of them and so shall it euer bee therfore trust not to them 11 The rayne from aboue and the fountaynes beneath are things we cannot lack yet see we in this place how they made a flood Learne we then by it what a great difference Gods fauour and anger make in the same creatures If in fauour he rayne we are nurished by it if in anger he do it we are destroyed so is it with the fire with the aire with our meates drinks and whatsoeuer we vse in this mortall life his mercy maketh his wrath marreth the same thing O how should wee then valew Gods fauour how should wee seeke to haue it and feare to loose it Pray we when we rise and pray we when we sleepe that his creatures we may enioy in fauour euer 12 Only Noah was left aliue and they that were with him in the arke Yet say the wicked in the Prophet Malachie It is vayne to serue the Lord there is no profit in it But wee see the contrary in this place and euer If the Lords wrath be kindled neuer so little blessed are all they that trust in him When mountaynes and hills castles and forts trees nor any tall towres can saue a man this keepeth him close from all harme and not onely him but his friends with him that he was godly and serued the Lord. Let this be our gayne then whilst we see this light and we shall neuer loose Doest thou thinke to reigne sayth God because thou closest thy selfe in Cedar No no thy fathers godlynesse made him prosper and thy want of that shall make thee perish be thy Forts neuer so strong thy braueries neuer so many they shall not serue Reade the 3. of 1. Peter the 20. verse Chap. 8. After mercy commeth iudgement and after iudgement mercy againe as we may see in this Chapter wherein wee haue The ceasing of the flood to the 15. verse The comming out of Noah to the 20. His sacrifice and Gods speech to the end COncerning the first wee see the author GOD. The meanes hee made a winde to passe vpon the earth the fountaines of the deepe and the windowes of heauen were stopped c. The time when after the hundred and fiftieth day by our computation about the 19. of October and for other particulars 1 It is sayd the Lord remembred Noah wherin is discouered vnto vs the most faithfull care and carefull faithfulnes that is in almighty God for his true seruants euer he loketh vpoÌ„ their perils he seeth their dangers and in his due time he remembreth to releeue and release them as he did heere Noah and his family Can the Bride forget her ornaments nay can the Mother forget her childe these things be hard and easily are not done yet suppose they might be done the Lord for all that cannot forget his who making him their God he hath made his seruants and written them in his hand yea made them as signeâ—s vpon his right finger that he may neuer forget them O Lord sayth Dauid what is man that thou art so mindfull of him or the sonne of man that thou so regardest him Tary then but Gods leysure as Noah did and be sure of remembrance in due time as he had 2 To strengthen vs in this consider how it foloweth of the Cattell that God also remembred them Alas doth the Lord care for Sheepe and Gotes yea for creatures many of meaner regard and forget man in his tribulation and wo Behould the fowles of the ayre do they sow or spin to be fed and clothed thereby yet God remembreth them O how much more man that is Lord of all these if we had faith 3 When it is sayd the fountaynes were stopped
that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue theÌ„ in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to thâ—ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hiâ— a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he doâ—th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He fâ—r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more
and killed which is not in bread and therefore if anye should remaine to such an ende as the Papists would rather they should remaine then the signes of bread and Wine Againe if this offring of Melchisedechs were a figure of Christ either Christ hath fulfilled it or not if he haue not then was not all finished as he sayd which God forbid and if hee haue then being fulfilled why should it not cease as all other figures doo of the ould Testament shall the figure and the truthe stand both at once It is straunge diuinitie nay the contrary is true and sound diuinitie to wit that Christ hauing vpon the Crosse with his own oblation of himselfe ended and determined all figures vsed to show his comming this also if as they take it a figure of him ended likewise and finished and taken away Yet further let these men consider their absurdities against themselues for if their Masse leane vpon this fact of Melchisedech their transubstantiation is quite gone for that which Melchisedech offred if he offered as they say was not any figure or bare show and accidents of bread and wine but bread indeed and Wine indeede the substance there aswell as the accidents and therefore if that was any figure of the sacrifice of the Masse then must that sacrifice be bread and wine indeed as that was Againe if Melchisedech offred any offring it was an offring of thanksgiuing wherevpon his wordes proceeded blessed bee the Lorde that hath delyuered thy enemies into thy hande But they will not haue theyr Masse offring so but a propitiatorie sacrifice how then agree these together Conclude wee then in a better sorte then these men doe that in truth Christ is a Priest for euer after the order of Melchisedech as the Psalme saith but this order consisteth not in anye reall offring of himselfe daylye for the sinnes of men for with one oblation saith the Apostle hath hee consecrated for euer them that are sanctified but this order consisteth in these thinges First Melchisedech was both a King and a Priest so was our Sauiour Christ Secondly hee was by interpretation saith the Apostle King of righteousnes and King of Salem that is of peace so is our Sauiour Christ truly and verilye King of righteousnesse and peace yea of all righteousnesse and peace Thirdly Melchisedec was without father without mother without kindred and had neither beginning of his dayes nor end of life that is none of these were left in Scripture to our knowledge but hee is propounded to vs as eternall so is our Sauiour Christ eternall indeed and without all these in respect of the one or other nature his Priesthood endeth not as Arons did but is for euer Lastlye Melchisedech was in this aboue Abraham and all the Leuites of Abraham after descended that hee receiued tithes of him and them hee paying tithes vnto him and they also as the Apostle saith because they were in his loynes And hee blessing Abraham the lesser beeing blessed of the greater so was our Sauiour Christ aboue Abraham and aboue all the Leuiticall Priests of the lawe that descended of Abraham This resemblance hath warrant as you see in the Scripture and therefore is â—ounde thus farre But if we will goe further to say Melchisedech offred Breade and Wine therefore Christes bodye must bee offred of Priests in the Masse daylye vnbloudily vnder the accidents of Bread and Wyne for the sinnes of the quicke and the dead wee adde that which the Apostle addeth not which yet hee would neuer haue omitted if it had beene to bee added we goe beyond our warrant and wee must vanishe with our vanitie that hath no surer staye then our owne deuise and fansie And thus much of this matter 10 The â—are lastlye that Abraham had to keepe bothe the credit of himselfe a professor and the Lordes honor whome hee serued appeareth in this Chapter For hee will not haue so much as a thred of him least hee should therevpon speake euill of him his God and religion Such a remembrance should we euer haue by his example of the Maister wee serue of the office we beare and of the partyes wee deale with abhorring bribes that robbe bothe vs and our God of good reporte and set open the mouthes of the wicked against the trueth whereof wee are professors Abraham would not that this wicked King should saye Hee had made Abraham riche and wee care not that anye man sayes of vs. Wee can bee content to bee fedde of Papistes that they may freelye dishonour the Maiestie of God of Theeues that they may escape and steale againe of adulterers and filthie lyuers that they may still transgresse and neuer thinke what may bee sayde by them or by others vppon this occasion of the Lorde whose name wee professe Of his truth which wee saye wee houlde or of our selues whome yet wee gladlye would haue men thinke well of This is nowe farre you see from Abrahams example in this place and therefore except wee learne of him heereafter to amende this course it maye iustlye bee feared wee shall neuer come where Abraham nowe is Chap. 15. The heads of this Chapter In this Chapter there is the promise renued againe the faith and iustification of Abraham from the 1. verse to the 9. 2. The confirmation of him by an outward signe from the 9. to the end Particulars as in other chapters many 1IN that it is sayd The worde of the Lord came to Abraham in a vision note we the manner of Gods reueyling himselfe in those dayes In the 12. of Numbers it is thus sayde If there be a Prophet of the Lorde amongst you I will be knowne to him by a vision and wil speake vnto him by a dreame Noting the two ordinary meanes in those daies vision dreame Heere it was by vision of which S. Augustine maketh three kindes Corporalem spiritualem mentalem corporall spirituall and mentall if I may so speake The corporall vision is when corporall things to our corporall eyes appeare and are seene The Spirituall when the likenesse of things are seene in spirit in dreame or in an extasie The mentall as wee terme it is when vnderstanding is giuen to know the meaning of such likenesses and formes when they are seene As for example Pharoh saw the fat Kine and leane Kine but knew not what they meant Ioseph knew what they ment and yet saw them not Pharoh therefore had a spirituall vision and Ioseph a mentall An other example The two seruants of Pharoh the Butler and the Baker had theyr spirituall visions but knew not againe what they pretended Ioseph did which had no such appearances made vnto him and that was a mentall vision Nabuchadnezar againe had the spirituall vision Daniel 2. Daniel bothe the spirituall and the mentall This vision of Abraham was a corporall vision as is thought and proofe thereof alledged out of the fift verse 2 Obserue
all flesh and so foorth therefore not to be feared It includeth felicitiâ— it excludeth miserie finisheth the toyles of age preuenteth the perils of youth Multis remedium nonnullis votum omnibus finis To many a remedye to some a wished thing to all an ende It deserueth better of none then of them to whome it commeth before calling Heathens haue beene strong and shall we be weake The Swans doe sing and shall wee weepe to thinke of death Mâ—râ— nomen tantum fidelibus saith the Father Death to the godlye is onely a name and no worse is in it Surely to dye no man feâ—â—eth but hee that dispayreth of life after death yet hasten not the time by thy desire for that is a faulte as farre the other waye It is the parte of an vnthankefull man eyther to wyll a good longer or to bee wearye of it sooner then the giuer and lender of the same dooth limit and is contented No man may breake the prison and let the soule out but he that inclosed it in the same Let all these comfort vs and let all these staye vs. Feare not when it commeth sente of God and procure it not till it come for anye dislike and discontent of a weake minde In a good age dooth the Lorde adde and who maketh ould but euen himselfe The hoarâ—e heyres are his gratious gift and the timely death is also his to escape the woes to come 14 For the wickednesse of the Amorites is not yet full saith the 16 verse Then God spareth many times till iniquitie be ripe and at an height Most true it is and let vs marke it It may well daunte those curssed spirites and stoppe the streame of those wicked hearts that flatter themselues because God yet suffreth What say they needes all this threatning of the preachers against mens dooings iwis God is not so hastie as they make him nor yet so readye to smite as they reporte him For my selfe haue hither to found him fauourable albeit I trode awry c. But take heede saith the Wiseman and say not I haue sinned and what euill hath come vnto me For the almightie is a patient rewarder but hee will not leaue thee vnpunished Because thy sinne is forgiuen be not without feare to heape sin vppon sinne And say not the mercy of God is great he will forgiue my manifolde sinnes for mercye and wrath come from him and his indignation commeth foorth vpon sinners Make no tarrying to turne vnto the Lorde and put not of from day to day for suddenly shall the wrath of the Lord breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance In this place wee see that God often spareth the wicked the wicked nation and wicked person man or woman not because hee will not smite but because they may haue a mightie payment and fâ—arâ—full vengeance together when their sinne is ful that at once he may destroy them for euer in his great iustice Knowe you then your selfe to treade awrye and doth God still suffer Stande in awe and goe not on Make not your sinne full by continuing of it For if you do your death is determined Many things moe yet hath this chapter but let these suffice now Chap. 16. The principall heads of this Chapter are these The double mariage of Abraham to the 4 verse The dispising of Sarah by Hagar to the 7. verse Her flight and returne to the end COncerning the first the occasion of it is noted when it is sayd Sarah was barren and bare no children to Abraham Her barrennesse sheweth the power of God in after giuing her a Childe and is noted to that end 2 In that shee layeth the fault vppon hir selfe and not vppon her husband saying The Lord had restrained her c. It sheweth hir spirit modest and godlye and telleth vs the better to discerne them that had rather blame any themselues and that in a thousand things then themselues in one Such Spirites bee proud and arrogant swelling with vaine concepts of themselues and poysoned with spite against others And if they be women they are no Sarahs we well know by this good marke of a good Sarah in this place 3 The Lord restraineth honest Women from child bearing and none but he but filths restraine themselues least their secret whordomes should appeare 4 If Sarah thought shee was finally restrained because of age it was a want in a good woman and a little spotte in a fayre face For God is not to be tyed to time to age and yeares But is as able when yeares be many as when they be fewer Yea age and youth to him are one if his pleasure be to haue it so 5 Hâ—r giuing her Maide to her husband noteth the corruption of that time from the beginning it was not so for male and female God created them first one for one and not mo for either at once 6 Abraham obeyed his wife and tooke her maide saith the texte and this also was a blemish though then indured as wee knowe He should haue sayd no I will not doe it we will trâ—st to Gods promise who is able to giue vs children though we bee ould when it pleaseth hâ—m and wee will tarrye his time But whome hath not a woman deceyued if she were hearkened vnto at all times 7 When Agar saw she had conceiued her Mistresse was despised in her eyes and so truly verified we see the prouerbe Asperius nihil est humili cum surgit in altum Pungitur in celsa simia sede sedens Nothing more proude than a beggar set on horsebacke and a verye Ape if you place him vp aloft begins to bridle the matter and take vpon him maruelously Secondly it teacheth that aduersitie is better borne then prosperitie of manye one Thirdlye it sheweth the end of euill counsell Sarah is beaten with her owne rodde 8 But dooth shee so applye it no but in a rage she flyeth vppon Abraham and chideth him because her maide abused her An angrye minde will lay the fault where it is not and especially an angrie woman 9 Abraham answereth his angrie Wife with meekenesse a vertue in him and best for her to appease hir wrath for fire neuer quencheth fire as we all know But a soft answer breaketh anger saith the Wiseman 10 Sarah handled her roughly after Abraham had answered and behoulde by it the certaintie of Womens affections Before she promoted her and now she plagueth her before she desired fruite of hir and now when she seeth the hope of it it will not serue To bee woone with the Egge and lost with the shell is a great inconstancie Sarahs cause was better but yet her hardnesse more then happilye answered the cause as it was 11 Agar runneth away when she should haue amended her fault and submitted her selfe to her mistrâ—sse so take wee the course in the crookednesse of our nature
of grace and life except it be renewed and borne againe by the spirit of God through a gracious receiuing it into a gracious couenant freely made with man and his seed by a gracious God that would not the death of a sinner but that he should know him serue him loue him and liue for euer Consider how long it indured but vntill Christ and no longer of necessitie What was afterwards done was in regard of weakenes in the Iewes till the truth of Christ and the effect of his comming might be better knowen For what ende to confirme this promise that now you haue seene that if they walked befoâ—e God and were vpright verely and verely yea euen so verely as that signe was in their flesh would God be their God and the God of their seed after them 6 Note how the signe is called by the name of the thing signified This cut in the flesh is called Gods couenant when it was but the signe and the couenant as you haue seene this I will be thy God c. This is no new kinde of speaking with God but vsuall euer in his sacraments heere you see it in the circumcision afterward in Exodus when he commeth to the Passeouer he calleth the Lambe the Passeouer which was but the signe of the Angells passing ouer all those houses that were stricked with the bloud vpon the dore cheekes In the new testament the rock is called Christ the seed is called the word the water is called the washing of the new birth And yet may not God bee alowed by some men in the sacrament of his last supper to speake as euer he did in all sacraments but because there he sayth the bread is his body c. therefore it must be so really carnally substantially and grossely by transubstantiation deuised of themselues But by these examples of like speach and phrase you well see that their assertion is a reall lye a carnall lye a substantiall lye and a grosse lye and truly sayd the Father if they woulde regard him Christus non dubitabat dicere hoc est corpus meum cum fignum daret corporis sui Christ doubted not to say this is my body when he deliuered but a signe of his body 7 That the child was not circumcised before the 8. day it teacheth vs that God hath not tyed saluation to the sacrament for it had bin a hard thing in the Lord to deferre it an houre if the childe had perished without it This answereth the feare of some good ones and the false bouldnes of some bad ones in these dayes touching children that dye without baptisme for God is not worse to vs vnder the Gospell then hee was to them vnder the Law neither lesse able to saue now without baptisme then in those dayes he was without circumcision the seede of the faithfull This grace was not then free and now bound then more and now lesse then stronger and now weaker farre be it from vs so to dreame Dauids childe when it died before the eight day he yet for all that iudged not damned neither cryed out for it as he did for Absolon that was circumcised but sayd that he should go to it refreshed himselfe cheered his wife and made his seruants to wonder at his comfort And when he sayd he should go to it we knowe he meant not that it was in Hell or any hellish Limbus and that thither himselfe looked to go to it but rather comfortably he conceyued it was with the Lord because the promise extended it selfe both to the godly and to their seede if further we desire to thinke of this matter consider we this and the like reasons No elect can be damned wee knowe it a principle whatsoeuer foolish men do prattle but some vnbaptized are elect a thing that no man will deny therefore some vnbaptised cannot be damned which if it be true then see you plainly that saluatioÌ„ is not tyed to baptisme as some imagine Againe he that heareth my word sayth Christ and beleueth in him that sent me shal be saued cannot be damned Iohn 5.24 but this may one doo before he be baptised therefore before a man be baptised he may stand in the state of saluation and out of all danger of damnation The assumption is euident in the Eunuch Act. 8· and others Fortie yeares it was omitted in the wildernesse and yet hard to say that whosoeuer so dyed was damned since God in that omission intended no crueltie but mercie and pitie to his people How do not these men consider that they put life and death saluation and damnation in the hand of a mortall man yea of any Minister that if he be disposed for malice to the parents to hurt the childe may be absenting himselfe and seeking delayes in the weakenesse of the childe so farre hurt it as to damne it for euer out of the kingdome of God and company of all faithfull O fearefull doctrine fearefull to all good parents iniurious to thousands of poore infants and blasphemous against the bottomlesse mercy of a sweet and tender father who hath sayd I will be thy God and thy childes not adding any condition of baptisme if it cannot be had as it ought How much sweeter is it that Luther obserued and long before him Bernard Epist 77. in the words of our Sauiour He that beleeueth and is baptised shall be saued and he that beleeueth not shall be damned Marke sayth Luther how in the affirmatiue he mencioneth baptisme but not in the negatiue For he doth not say he that is not baptised shall be damned but he that beleueth not he shall be damned Are couenants made by Sacraments or only sealed by them Did not the Primitiue Church examine those of yeares in the faith before they baptised them Why so I pray you but that they might shewe it was the couenant not the seale their faith and not the sacrament which chiefely was to be regarded though the seale also in no case to be neglected much lesse contemned How many in times past deferred their baptisme for many yeares as Constantine Nectarius Nazianzene c. not therein doing so well as they ought but yet euidently shewing the faith of the Church then that God without baptisme is able to saue and hath not tyed his grace to any signe If he can saue men of yeares why not infants but I will go no further only this will I say that if saluation depended vpon the sacrament it were not only fit that women who are neerest in time of weakenesse should baptise who yet are forbidden by God and well ordred Churches but also that all sorts of persons and not only Ministers should dispense that holy mysterie to the end that no poore creature might be cast away for want of it But blessed be God that hath neither thus inthralled his grace nor taught his Church in his word but quite contrary as we see in this place
to the contrary But what do they coÌ„sider that bring doctrines to the word and would haue the word confirme them not learning all doctrines from the word as they should 3 The third part of the Chapter beginneth at the 16. verse where wee reade that Abraham went to bring them on the way noted no doubt by the Lord to tell how euery way Abraham vsed his guests with hys best kindnesse Alacriter inuitare to inuite hartely liberaliter tractare to feast chearefully comiter dimittere and to send away friendly and kindly a stranger or guest it is perfit hospitalitie and very true and commendable curtesye And this we see heere was in Abraham who vnto the former added this that at parting he brought them on the way Surely this mention made of these things by the Lorde is a very great testimony of his great good liking of them 2 Shall I hide from Abraham that thing which I do See the loue of the Lord God to his faithfull children seruants loue conceyleth nothing The Lord loueth Abraham and therefore he cannot hide from him what he is about to do A friend will impart his minde to his friend and whosoeuer regard what God coÌ„mandeth as Abraham did God calleth them his friends saying ye are my friends if ye do whatsoeuer I commaund you 3 〈…〉 the iudgements of God are 〈…〉 now and then with their intents and meaning 〈…〉 men inioy no such blessing Surely sayth the Proâ—hâ—t the Lord God will doo nothing but he reueyleth his secret vnto his seruants the Prophets not meaning euer in all things but sometimes and in some things especially in his iudgements toward that people of the Israelites So woulde God heere impart his purpose to Abraham his Prophet and seruant 4 Seeing hee shall be a great Nation c. And who shall make him so great a Nation surely the Lorde who had nowe alreadye promised and determined it Why then because the Lord hath been good hee will bee good and adde mercy to mercye In deed it is so and what a comfort is this Can any tongue expresse or hart conceyue thys goodnesse of the Lord To drawe an argument from his first mercy to a second and from a second to a third and so euer on froÌ„ mercy to mercy O sweetnesse and goodnesse This knewe Dauid well and therefore in euery Psalme almost he prayeth hym to be good to hym because he hath been good to hym before Thou hast set mee at libertie when I was in trouble therefore still haue pittie vpon mee and regard me c. In the Epistle to the Romanes the Apostle thus reasoneth also concluding that since God had not spared his owne Sonne but gaue him for vs to death therefore it could not be but with him he should giue vs all things also Man vseth to reason thus I haue bin good therefore he may not grate vpon me any more and I haue done a very great good vnto him therefore in all equitie reason I am not further to be vrged But our sweete and gracious God quite contrary I haue been good and therefore I will be still and euer good and the greater benefites I haue shewed the more sure it is I will not stand at the lesser but from the more to the lesse with me shall be euer a sure sequele And if I haue bestowed mine owne Sonne vpon man euen to death how should it bee thought that with him I will not giue farre lesser things also O sweet agayne I must needes saye for what man or woman hath not thousands of mercyes from the Lord and therein euen so many comforts to his â—ealt that he will neuer forsake him but I may bouldlye and with a cheerefull heart say O Lord be mercifull vnto me not because I haue beene a good seruant to thee but because thou hast beene a good God to me If my obedience were to be the argument why thou shouldest show me fauour my heart were gone for I knowe mine owne wickednesse and my sinne is euer before mee But since thy former goodnesse in thy sweete mercy are arguments to thee of more goodnesse to bee showed by thee to the former O Lorde I abound with such arguments to mooue thy maiestie blessed bee thy name for them and I praye thee my God and my comfort so gratious and kinde to adde mercy to mercy fauour to fauour and help to help in this neede of mine that I owing thee now my self for so many mercies I may for more owe thee more then my selfe or my selfe many and many times to loue thee to feare thee to serue thee and praise thee whilst I haue a daye to liue Thus may we chaw this comfort in our mindes and tast the sweete of it 5 Yet if wee haue any care of the Lords glorye surelye the Lorde hath a quicke eye to see it and euen for that also in mercye he will doo for vs and to vs for behould what followeth here as a second reason why the Lord will reueyle his purpose to Abraham and hide nothing from him For I knowe him saith he that he will commaund his sonnes c. A good thing to moue vs to all obedience generallye which the Lorde euer seeth and to this particularly of teaching and instructing our families and companyes which the Lorde heereby to set an obseruation of it moste greatly commendeth Abraham did it and God highly extolleth it we cannot abide it and shall he likewise prayse vs Abraham did it so many hundred yeare a goe and is it nowe but a new deuise that is not needefull Surely conclude thus and it is moste true he instructed his familie that they might know as he knew and religion and the seruice of God liue in them to the glorye of God when hee was gone And for this God will hide nothing from so carefull a seruant wee will not do it but are bothe ignorant our selues and let others bee also caring not what betommeth of Gods glorye either in our life or after our death and therefore from so carelesse wretches hee will hide all his secrets all his counsels yea all his comfortes and the lighte of his countenance for euer Beware beware then whilest we haue time to amend and reforme this fault 6 When the Lorde sayth The crye of Sodome c. hee would giue vs thereby to consider well the horror of sinne So great and so vglye so fowle and greeuous that it euen cryeth and shriketh in the eares of the Lorde for vengeance Caine thy brothers bloude cryeth to mee out of the earth c. Shall we then nourishe and foster that with such pleasure that day nor night ceaseth to solicite the Lorde against vs yea to crye in his eare that he would awake and plague vs Surelye that man that woulde crye still against vs but to man we would abhorre and hate and that which cryeth lowder then all the men
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
of dust and ashes so often applyed to himselfe we see all of vs both the humble conceit that this great Patriarch had of himselfe as also the reuerent humilitie he spake to his God withall Two speciall things for our vse in these dayes wherein we are puffed vp and swell with filthye pride and forgetfulnesse of our selues as though wee were made of some farre more precious matter then dust and ashes and wherein we speake to our God as vnreuerently and rashlye as euer did anye prophane minde for many of vs without any such spirite of lowlinesse and dread as heere was in Abraham not considering what we are and what God is how vnworthy we are to speake or breath before him But we swap vs downe in our places most vnreuerently and then we stare and looke and gape and yawne and huddle and tumble vp some vnliked prayers of the Lorde not onely without any profit to vs but to our great harme for so vndutifully vsing the name of God Well thinke heereafter of this example of Abraham better and amend both these faults 15 It is worthy marking againe how Abraham iterateth his requests one after an other from fiftie to ten and yet the Lorde is not angrie but heareth him patiently and kindely maketh answer to euery one he will not do it for so many sake And is he changed from this kindnesse now if I do the like vpon occasion No no our God is one for euer not subiect to change and therefore bouldly and comfortably doe as your neede constrayneth hee will abide you and answer you as shalbe fit Lastlye marke it and forget it neuer Abraham maketh an end of intreating before God of hearing him O sweete O deere and gracious God what ioye is this can my soule wishe a greater mercy then that I maye speake on and he will heare yea that I shall giue ouer first and not hee when once I sue vnto his Maiestie Lord make vs profitable vsers of this mercie Chap. 19. The cheefeheads be three The care of God for the safetie of his faithfull to the 24 verse A fearefull example of his wrath against sinne to the 29. The faull and fault of Lot from thence to the end PArticular things in this Chapter obserue wee may many as in the former 1 He calleth them Angels who before were called men and therein we may note the manner of the scriptures and word of God how it vseth by one place to lighten and expounde an other expressing more plainely to auoide doubt what before was more obscure might cause doubt Againe in so expressely saying they were Angels that foolish conceipt is ouerthrowne that they were these three the three persons in Trinitie as also that most wicked blasphemy of some heathnish spirits that Sodome was destroyed by Necromancie to wit by fire procured by that art when the Lord as he vseth executed his wrath by his Angels 2 When it is sayd in the 4 verse from the yong to the ould euen all the people from all quarters You see the state of that citie how generall the euill was and howe fearefully it had spred it selfe through all the vaines members of that place that there was none good but the spirit of God saith all all A lamentable estate of any place whatsoeur when iniquitie shall ouerflowe all and would God we drew not toward such fearefull measure now vnder the Gospell when it may bee obserued to a maygame a Beare bayting a prophane stage playe vpon the Lordes daye and many such things how wee compasse the place round about as heere is sayd these Sodomites did from the yonge to the ould euen all the people from all quarters Verely the words of the Holyghost to iumpe vppon vs and may very truly be sayd of vs and the Lord preuent by mercy and fauour in chaunging vs from such lewde likings that such iudgement and wrath doe not iumpe also vpon vs as it did vpon these men Marke againe you may when he sayth all were such the nature of sinne how it spreadeth and infecteth first one and then an other till it haue gone ouer all It is the deuils leauen which stayeth not till it haue leauened the whole lumpe and therefore happie is the place where it beginneth not for it spreadeth quickely and largelye and dangerouslie 3 Their shamelesse speeche to haue the men brought out that they might knowe them very notablye discouereth vnto vs the impudencie that sinne affecteth in time when it once getteth rule Surely it taketh all modestie and shame and honestye awaye and prooueth the saying to be most true Consuetudo peccandi tollit sensum peccati The custome of sinne taketh awaye all sense and feeling of sinne At the beginning men shame to haue it knowne what they doo though they feare not to doo it and they will vse all cloakes and couers that possibly they can to hide their wickednesse But at last they growe bould and impudent as these men did euen to say what care we And why Certainelie because this is the course of sinne in Gods iudgement that it shall benum and harden the heart wherein it is suffered and so feare vp the conscience and conceipt in time that there shall bee no shame left but such a thicke visard pulled ouer the face that it can blush at nothing eyther to saye it or doe it Behould these brasen browed wretches heere who after long vse of sinne no doubt at first more secret are now come to require these men openly and to tell the cause that they mighe know them without all shame or sparke of shame in and at so horrible abhomination Maruell not then any more that the adulterer blusheth not the drunkard shameth not nor the blaspheming swearer hideth not his face You see the reason custome to doo euill in that kinde hath vtterly bereaued him of feeling and shame as it did these Sodomites A heauy and fearefull case for Gods plague is euen at the doore of such people as you see it was heere for these Sodomites Shall Abimelech be cheerefull that his hand is cleane and assure his heart that God both sâ—â—th it and regardeth it and shall not we that know more delight in innocency and be bould in the comfort of a cleere conscience â—â—â—ecially when our iust God must be iudge If Abimelech an heathen beleeued God would not smite a faultlesse man will our deere Father smite his chosen children when they be guiltlesse O euer then let it be our ioy to haue cleane bosoms and our comfort strong vpon that agayne God will regard it 4 Euen a thousand tymes consider the manner of hys answere heere how he doth not pleade any preheminence of a King or any authoritie to deale with such as were in his countrey as hee listed but onely pleadeth innocency and a true meaning And shall Pagans goe before vs in vnderstanding Shall wee whiche knowe so much bee of opinion
that the figge leaues and poore couers of our Gentry of our Authoritie of any thing in our selues or our friendes may make our sinnes now a dayes to bee no sinnes Can wee dash the Lorde out of hys iustice with suche Cards and colours O learne of Abimeleck another lesson that sinne is sinne as foule as blacke as vgly as damnable in greate ones yea euen in Kings as in other And as hote or hoter shall the Lordes wrath bee agaynst vs happely much more for mightye ones shall bee punished mightely 5 Wee may also see in this King Abimelech the comfort of a cleere conscience Hee doth not hyde hymselfe as Adam did but bouldly reasoneth with the Lorde and sayth Did not hee saye shee was my Sister Haue I done any thing but with an vpright minde Great therefore certaynely is the bouldnesse and peace of a guiltlesse minde when one is wrongfully accused 6 God knew the integritie of Abimelech and doth heere acknowledge it and will hee not doo the like by vs if our innocency be as good Surely wee may be certayne he will to our great ioye and euen with his owne good liking This example telleth vs so and it is very comfortable if we marke it 7 Yea sayth God further to hym I haue kept thee least thou shouldest sinne against me O heauenly goodnesse of our God thus to care for one that professed not his name Can this God suffer vs or will hee suffer vs to whome hee hath voutsafed the bloud of his owne Sonne to runne headlong into sinne if wee had hearts to beg strength to the contrary and to bee afrayde and loth to fall into so disliked a course of his Maiestie Neuer neuer And therefore by this occasion let vs consider the same as also whether the world the flesh the Deuill and all sinne haleth vs and with true heate with feruent spirits let vs craue hys defense bee assured that hee whiche kepte thus Abimelech an heathen man from sinning agaynst Abraham and hys wife hee will neuer cast our petition away so good so honest so liked of hys Maiestie but wyll make vs strong agaynst all fraylties of our nature yea able to refrayne and stande sounde though sinne bee euen present as it were and the oportunitie very great If wee loue holynesse and puritie wee will aske hauing such a comfort as thys to moue vs and if wee loue to fall wee shall be left hee will not keepe vs and woe bee to vs one day 8 Least thou shouldest sinne sayth hee and that agaynst mee In the first remember that if hee had wronged the woman hee had not knowne it was any mans wife but tooke her as shee sayde that shee was his Sister yet sinne sayth the Lord had it bin and thou haddest sinned against me in doing it A good caueat for those that thinke ignorance shall salue sores c. Surely they are farre wide Ignorance may excuse a tanto but neuer a toto Ignorance may lessen faults but not change their natures Sinne shall be sinne though I doo it ignorantly The latter teacheth vs that all sinnes against the second Table and our dutie towards our neighbours redound to the breach of the first Table also and are chalenged by the Lord as offences agaynst hys Maiestie Against mee against mee sayeth the Lorde By name this sinne of adultery and whoredome it reacheth to the Lord and stayeth not at the womans husband or the mans wife and the Lord will be reuenged of it Thinke of it yee adulterers and adulteresses and knowe it betimes though yee may deceyue man and bleare hys eyes with a thousand deuises of loue of seruice and profit by you whilst in the mid way hee looseth by you what no golde can redeeme yet neuer can you blinde the Lorde The sinne is agaynst hym aswell as the man and no gifts no bribes no cunning can stoppe hym nor staye hym as hee is GOD hee wyll haue vengeance for hys parte and thou must haue as sowre sawce to thy sweete meate as his dreadfull iustice can giue thee 9 Then sayth the story Abimelech restord the woman to her husband A true testimonie and in deede the onely testimonie of a touched heart when knowledge reformeth what ignorance committed Assoone as hee knewe hee restored her Contrarywise when wee persist in that afterknowledge which want of knowledge let vs fall into what touch is there what token or testimonie of God his working spirit Surely all is dead there and the vaynes of spirituall life frosen vp that man or womans ende shall be worse then their beginning those later sinnes are more vgly then the former and hell and damnation haue euen seazed and taken possession of such soules to eternall woe 10 When God sayth Abraham shoulde praye for Abimelech marke the high price that God maketh of the prayers of such good men if they may bee gayned and gotten Secondly that sinnes done in ignorance and for want of knowledge yet neede prayer Thirdly how by this meanes God deriuâ—th both honor and safetie to Abraham a most gracious prouidence and comfort to all that marke it And lastly euen chiefely obserue and note it how acceptable to God that the partye offended and hurt shoulde praye for hym that dyd hym the wrong O what an hard case is thys and what one amongst vs may bee drawne vnto it yet euen thus milde and sweete will the Lord haue vs if we please him 11 Thou and thy whole house shall dye sayth the Lorde to this man and yet hee knewe not that shee was an other mans wife O Lord how assuredly then doo they ouerthrow themselues and theirs that knowe and yet offende euen in despite of knowledge of conscience of God and grace and what motions so euer they haue to the contrary Will you remember what Iob sayth If my hart haue bin deceiued by a woman or if I haue layde wayt at the dore of my neighbour then let my wife grind vnto an other man and let other men bow downe vpon her And why and why marke what foloweth for this is a wickednesse and iniquitie to be condemned sayth hee Yea this is a fyre that shall deuoure to destruction and which shal roote out all my increase O smarting wrath how should it feare vs. Whoremongers and adulterers the Lord shal iudge sayth another place The Lorde euen the Lorde whose loue is life and whose wrath is weeping and gnashing of teeth for euermore 12 Marke agayne how the sinne of the head redoundeth in punishment vppon the members and bee sure that it is not onely so with Kings to theyr subiects but also with Ministers to theyr flocks Parents to theyr Children Maisters to theyr seruants and all degrees Contrarywise if the chiefe bee good see how the blessing reacheth vnto the whole familie in some sort also For to Zacheus it was sayde This day is saluation come to
lesson followe it and vse it with carefull hearts if you meane not to brue for your selues in hell what you wishe to others 4 But what nowe of Agar and her childe in this depthe of distresse and danger O mercye and comfort marke it if wee bee aliue When the greefe is at the top and the case at the worste when the worlde and all worldlye meanes are giuen ouer then God is neerest present and at hande and sendeth his Angel to succoure this comfortlesse Woman and her Childe to his eternall prayse and her greater ioye then euer tongue can tell The Lorde heard the voyce of the Childe saith the 17 verse and the Angell cryed from Heauen to her Who will dispayre of God and his helpe whilst life is in him that heareth and seeth and marketh this Shall it euer fall out that the seede of Iacob shall wante releefe when Ismaell the mocker is not neglected Cannot God forget his promise and let Ismaell dye and can hee forget all his promises in Christ Iesus sealed and deliuered in the bloud of his Testament yea and amen in him immutable and inchangeable foreuer and cast awaye the care of vs O farre bee it from our soules to thinke it and our heartes to feare it This is our warrante with many moe when our case is worste hee seeth and pittieth heareth and helpeth and will neuer forsake vs. 5 See it againe howe warelye the Texte speaketh saying God heard and the Angell spake It dooth not saye the Angell hearde the voyce of the Childe and so cryed Least wee should haue left the Creator and fled to the creatures in our distresses Call vpon mee in the daye of trouble sayth the Psalmist and I will heere thee I I and neyther Angels nor Saintes They shall helpe as GOD appoynteth them I meane the Angels but God heareth and pyttieth and directeth all 6 When it is sayd The Lorde opened her eyes and shee sawe a Well of water to giue the Childe drinke of It teacheth vs all that except God open our eyes wee can neyther see nor vse the meanes which are yet before vs. The Childe grewe and dwelte in the wildernesse sorrowe was turned into comforte by the Lordes mercye and touching outward things God caused him to prosper His mother tooke him a wife also in his time to note the authoritie of parents and obedience of children in that matter and those dayes The third part COncerning the couenant betwixt Abimeleck and Abraham which is the third generall head in this Chapter you see the occasion of it in the 22 verse Namely because they saw God to be with Abraham in all that he did See we by it how the godly are feared euen of men farre greater then themselues for theyr holy walking before the Lord and his gratious countenance to them againe So we read of Herod that he feared Iohn and reuerenced him because he was a iust man and holy not for any worldly pompe or outward strength that he was able to make to hurt him by for his coate was heary his girdle of a skin and yet stracke the vertue of his life maiestie of his calling through the golden Robes of Herod to his very hart and made him afraid of him Great is the power then of true vertue and would God we would marke it as also the dignitie of the calling of the ministerie if it be maintained 2 The kings request being honest note also how easilye Abraham yeeldeth his consent vnto it Euer a vertue in good men to be gentle and courteous and easie to bee intreated for lawfull things The contrary a fowle vice wheresoeuer it is morositie and frowardnesse euen in euery thing Lastly that Abraham giueth sheepe and beenes c. learne we not onely howe lawfull but howe wise a thing it is and commendable both to get and maintaine peace with our cost sometimes and that it is not euer by and by well spared that pinchingly and peltingly is spared But it is euen verified in that manye and many a time penny wise and pound foolish Thus this chapter endeth and we may end also with Dauids remembrance concerning wisedom that the feare of God is the beginning of it a good vnderstanding haue all they that doe thereafter and the praise of it endureth for euer Chap. 22. Generall heads in this chapter these cheefely The commaundement of God to haue Isaac sacrificed The obedience of Abraham The deliuerance yet that God gaue at the pinche 1OF particulars this first that it is sayde after these things God did prooue Abraham c. That is after so many tryals now already passed and spoken of yet God tryed him againe and harder then euer before namely in the sacrificing of his owne and onely sonne What should wee learne by it but this that there is no time limited no age freed no person exempted no not Abraham in his oulde age but whilst life lasteth so long shall Gods exercises be incident vnto vs. And euen still the later the greater peraduenture if so God thinke it good yet all for the best for eyther they make our faith and vertue appeare and so God is glorified for his graces giuen vnto vs and others are helped by our example or els our infirmitie showeth it selfe to the greater humbling of vs and driuing vs to prayer for greater strength Remember also the great honour that Abimilech the King had shewed him presentlye before and nowe marke what followeth the death of his Sonne for any thing hee knoweth Thus is the lyfe of Gods Children a mixture of sweete and sowre and a continuall interchange of sorrowe and comforte comforte and sorrowe 2 Let vs obserue the degrees or amplification of this crosse of Abraham by some circumstances that are layde downe as first that Abraham must take him and sacrifice him his owne selfe and with his owne handes a great matter and far more then if he had giuen him ouer to an other Secondly of the person to be taken who was he thy sonne sayth the Text and not thy seruant Thirdly thy Sonne and not thy wiues Sonne alone as some sonnes be Fourthly vnicum thy onely Sonne Isaac Fiftlye whome thou louest all circumstances of great moment and greatly to be 〈◊〉 of vs that wee may knowe in what sorte God God will be bould with vs his creatures and workemanship when it pleaseth him Wee must not thinke it strange to be exercised euen in those things that are deere vnto vs. But whatsoeuer they are stil to remember that he which loueth any thing more then God is not worthie of him Sixtlye that hee must goe with him three dayes iourney ere he offred him For the olde saying is acerbissimae mora quae trahit paenam misericordiae genus est cito occidere morti destinatum Bitter is the delay when punishment must followe and it is a kinde of mercy to kill quicklye
haue come to passe as now we know and see Happy is that hart that is contented with Gods will and prayseth his name for well and woe 12 Then the seruant tooke foorth a golden abilement c. Where we may see how although hee was perswaded that this was the woman whome God had apoynted for wife vnto his mayster yet doth hee vse ordinary meanes as gifts of golde to procure her to consent Therefore wee see the children of God do neuer reason thus if God haue apoynted the matter it skilleth not what I doo but they vse the apoynted meanes and leaue Gods counsells to himselfe Our Sauiour fled into Egipt from Herods tyranny and yet God had apoynted that hee should not so dye And in the Acts of the Apostles they toke broken peeces of the Ship and so got out yet foretould that they should not perish with many such examples in the scripture Agayne wee may note it heere that such golden attiring as this and Iewells are not simply condenmed in all women But it is the manner or measure or calling that maketh things not alowable Confer this with Peter and Paule forbidding brodered heyre c. as also with the third of Esay and interpret one by an other Mayster Cranmer in hys booke of the Sacrament sayth those places of Peter and Paule be denyalls but by comparison and not simply But I neede not to speake in this matter We are too apt to take more then is alowed when men are but carefull not to restrayne what is alowed Both are extremities and the middle way is the good vertue euer commended 13 The seruant bowed himselfe when hee saw how all fell out And we are to marke in it how Gods children should not only pray in their wants but also be thankefull in their wealth for so doth this seruant He begged Gods assistance and now that he euidently seeth it he voweth himselfe and blesseth the Lord for it But God forgiue vs our vnkindnesse in this behalfe for if ten of vs be clensed nine of vs neuer returne to giue thanks 14 In the 31. verse and so on it pleaseth the Spirit of God to note Labans kindnesse and good intertainment of this seruant when once he had heard of him by his sister and no doubt it is euer thus done to commend vnto vs curtesy and gentlenesse and to bring vs in dislike with currishnesse and hardnesse But when meate was set before him the seruant will not once taste of it till he haue done his message more carefull a great deale of his maysters businesse then of his owne belly Where are such seruants in these dayes 15 When you come to the seruants tale I pray you note how hee leaueth out that which happely might haue offended them namely how Abraham his mayster gaue him in charge in no case to bring back his Sonne amongst his kindred agayne It sheweth such a wisedome and discretion in a good seruant when hee doth his message as is euer to be followed of all that reade it And it sheweth also that although no vntruth be to be auoutched yet neyther is all truth euer and at all times to be declared 16 WheÌ„ the seruaÌ„t had thus shewed how all things had hitherto fallen out euen by Gods mighty merciful directioÌ„ yet leaueth he libertie to the parents friends if you marke it to dispose of their child sister as they would So see we in those days how the godly abhored to wring mens children from them by indirect meanes if the parents were vnwilling to bestow them for 17 In the answere of Laban and Bethuel vnto the seruant when he had ended his tale marke the nature or manner of the godly both for vnderstanding and affection Touching the first you see they tast a good tale when it is tould them and discerne God in his works And touching the second they seeing the matter was of God gaue answere thus Wee can say vnto thee neyther euill nor good behould Rebekah is before thee take her and go Both these are very speciall graces where God doth graunt them but rare graces wee must needes confesse in our dayes in comparison of the greater number For how many sauour nothing whatsoeuer you say out of Gods booke vnto them but are in this matter euen voyde of all capacitie though in worldly causes quick inough Then for affection how many wilfully striue in minde against that thing that yet in conscience they are conuinced to be the will of God So that where is the man or woman almost we may say among many that hearing Gods will tould them and made rather more manifest then this was heere by the seruant is stricken moued and touched with it inwardly yeeldeth vnto it and sayth Sir I can neyther say good nor euill vnto you this thing is of the Lorde that you tell mee I see his will and farre be it from me to resist him no my hart is ready and I am content to doo it c. Yet thus doo Gods children as heere you see Let vs folow it then and folow it euer when a good tale is tould vs. 18 Then the seruant bowed againe toward the earth vnto the Lord wherein still marke the constant pietie of the seruant who still still is thankfull and boweth to God Agayne in the verses folowing note the custome of those dayes to giue gifts to the Bride and to her friends See also how it is lawfull to be honestly merry when once our busines is done and charge discharged for now the seruant eateth drinketh which he would not do before c. 19 In the morning the seruant would be gone abhorring to loyter and linger in his busines as all good seruants doe But 〈…〉 tarie a little with 〈◊〉 said 〈…〉 goe which may discouer a 〈…〉 freâ—nds if 〈…〉 For what do many of vs when we heare the worde of God declared to vs by some plaâ—â—â— euidence so that we are mooued with it I say what do we Surely euen as these friends did ouer night go take Rebekah c. That is we consent and yeelde and we are all in a heate and haste to promise all obedience to that which wee heare and a man would thinke wee were wonne for euer But after a while what do we Truely euen as you see these friends in the morning we are well cooled or rather euill cooled our heate and haste is past and nowe the mayde must tarrie ten dayes that is nowe wee will delaye and deferre what before wee promised and purposed with all speede So the longer the worse when it should bee euer the better if wee were not euill 20 But the seruant sayth againe Hinder me not seeing the Lorde hath prospered my iourney c. Many seruants if they had beene in his place would haue taried and feasted and taken good cheere and excused the matter well enough that the maids
friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrè tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone
title and interest in Christ and religion I wyll releeue thee The Christian shall thinke and say My distresse is great and what good dooth my faith and profession now to me can my title and name now releeue me can I liue by the name of Christianitie is eyther meat in my belly or money in my pursse by religion No I may dye for hunger and lye in prison for wante for all my Christianitie and therefore better is it for mee to take goulde and siluer meate and drinke pleasure and comforts of this life and be out of this want then to cleaue and be wedded to my faith still away then with this that helpeth not and welcome that that neuer fayles Forgiue me the penny and I shall want nothing Were not this a prophane speech of an vntaught minde and man were not this a most horrible contempt of a most holy profession Then thinke of Esau by this What saith he is this birth-right to me now that I am like to dye for meate as if he should say giue me for my belly and let it go that feedes me not and so foorth Nowe if this be vgly before our eyes as I am sure it is then learne wee by it neuer to measure spirituall things by worldly profit to back and belly and pursse c but thinke of spirituall things in theyr kinde and know that he that feareth God shall wante no manner of thing that is good Godlinesse hath the promise of the to come and of this life also that is of all necessaries heere as shall be best Seeke first the kingdome of God and the righteousnes thereof and all these things shall bee cast vnto you With many and many such promises 15 Sweare to me saith Iacob and why sweare Of like because hee knewe the instabilitie and vncertaintie of Esau nowe in this minde now in that neuer constant in the word spoken Therfore he maketh him sure that he shal not start with an othe which doubtles very Esau made religion of to the condemnation of manie amongst vs that thinke they be better then Esau and yet care asmuch for an othe as for their ordinarie speeches we may learne by Iacob with worldlye men to deale somewhat worldly that is to make surer of them by such lawfull meanes as we can then we would of others whose consciences be better and constancie in a word spoken farre otherwise then this mans was 16 Then he sware and sould it Preferring as worldly men doe an earthly commoditie before Gods spirituall graces which the godly doe not The preheminence of the birthright was this Habebant ius Sacerdotii regni in familia They were Priests and kings in the familie after the fathers death They had a preheminence aboue the rest in the diuision of the fathers inheritance Deutro 21. They succeeded the father in all dignitie principallitie and honour They had authoritie ouer theyr yonger brethren so that they rose vp at theyr presence and ministred to them Spectabat etiam vitam aeternam It had also his reference and respect to eternall life All which being great things this prophane man made little accompt of but sould his title to them all for an easie price according to a sillye feeling of spirituall grace Beware we by him as the Apostle warneth to the Hebrewes that wee bee not like him Reade the Apostles wordes your selfe Many among vs can skill more of Sheepe and Cattell Corne and Wine Farmes and rents then of spirituall regeneration and death of sinne Such sayings sauour not ought vnto them but remember Esau and I say no more Lastly when Esau had sould it and Iacob gotten it then falleth he to his meate freshly that Iacob set before him and contemned the birthright See I pray you the remorse in wicked men when they haue offended They eate and drinke laugh and are merry this is the care they take and feeling that they haue A fearefull dulnesse if we thinke of it not onely to do wickedly but to be so farre from repentance afterward Yet is this vsuall with many men Dauids heart smote him when hee had offended and it was Gods grace and spirit in him so shall it be in vs. A stonie heart is a plague of God and a fleshie heart his good blessing The one for his enemies the other for his children This feeling heart and tender sense when we haue shipped the Lord giue vs euer to a true repentance and rising vp againe Chap. 26. The heads of this Chapter these The famine verse 1. The exile of Isaac and his accidents to ver 15. The hatred of the Palestines against him to 16. The couenant betwixt the king and him 1TOuching the first wee remember and the words remember vs also that God tryed Abraham this mans Father before euen with the same affliction in a strange coūtrey and now he tryeth his sonne after him with the same Thereby giuing vs occasion to learne that euen such temptations as others before vs our Fathers and brethren haue tasted of we also must expect and prepare our selues for The cup of affliction is not appropriated to some fewe but made ready euen for the whole number of Gods elect as the Father of wisedome shall iudge it sit Now if others also haue drunke with vs both before and shall after then false is that peeuish perswasion that Sathan so faine would fasten in our mindes that none but we taste of this crosse or in this sort and such like It is not so but as heere what Isaac is tried with his father also indured before so what we abide others in like sorte haue abidden and it is no more token of Gods displeasure to vs then to them but his messenger in loue to invre our faith both to them and vs. The Apostle Peter is very plaine let not his wordes depart from before your eyes day or night whom resist saith he stedfast in the faith knowing that the same the same afflictions marke it are accomplished in your brethrē which are in the world Both of which place and matter I haue much more spoken in the last petition of the Lords praier to your comfort I hope if you will there see it and consider it 2 The Lord appeareth to Isaac and saith go not downe to Egipt c. where we see the care prouidence of the Lord for his chosen euer whom though he exercise as it pleaseth him yet he neuer leaueth destitute of his comfort His eye sleepeth not nor his loue fainteth but euer he is ready to supply an other waye what wanteth someway to his children Gen. 41. He admonisheth Pharoh of a famine to come by his seruant Ioseph and whye But that so he might prouide for his seruant Iacob a place to be fed in 2. Kings and 8 you haue an other notable example of this mercy Let the Lord then worke his
Gods mercy that in time shall moderate what is amisse 13 God appeareth to him comforteth him saying feare not c. See and see againe the care of God for a true seruant of his These crossings and striuings you haue seene how greeuous they were to a poore stranger you can consider more farre then the like would haue been among his owne friends God therfore speaketh and cheereth him vp leauing vs this to remember euer that he seeth our greefes noteth our wrongs marketh our strifes and in most need he will euer comfort vs. O sweete mercy of a gratious father how may it cheere vs he is not kind for Isaac alone but for all them that trust in him and that haue we found I am sure all of vs if we will remember and fâ—ll shall find if we will regarde him His time he knoweth and wee may not apoint him his time he will keepe and we may not doubt him our pinche hee spyeth and we shall feele him 14 Yet see more both of mercy and power in the Lorde to his Childe That vnkinde king that reuersed his loue towards Isaak and thrust him away the Lorde maketh seeke to him againe for fauour to feare his vertue So can God do if it please him with any of vs when we are most troden downe and abused by any enemies that we haue But let vs not appoint him what he doth is euer best onely let vs see what he can do if it be good for vs. 15 Isaac when they came expostulateth with them of his wrong yet he forgiueth it and feasteth them liberally A good example for our eger wraths that will neuer be appeased If one of vs be touched we carrie deadly hatred to our graue with vs and haue rooted it also in our posteritie that they may carrie it Thus did not Isaac and God was with him 16 Concerning Esau in the 34 verse It biddeth vs marke who they be that marry against their parents minde also with wiues of a false religion Surely Esaus not Iacobs that is vngodlye children not godly children that haue grace in them Againe howe bitter it is to a godly parent to see the degeneration of his childe and to harbour or countenance daughters in lawe that feare not God Thirdly it is very worthie noting that albeit this matching of Esau in that Countrey with mens daughters as we may probably thinke not meane might haue beene some wordlye strength to Isaac who was there a stranger yet being not in the Lorde hee detesteth such meanes and wisheth in his heart no such affinitie but in faith relyeth vpon the sure God 17 Let vs not passe it ouer vnmarked how though Isaac had wealth at will and flowed in aboundance outward yet wanted be not in his howsehold crosses But Esau marrieth against his will greeueth the heart both of father and mother So must it be and so shall it be for this world is not heauen The Lord onely knit vs to him in all our crosses Amen Chap. 27. In this Chapter we haue The stealing of the blessing from Esau by Iacob The manner of the blessing The behauiour of Esau afterward 1IT is said that Isaac was old and his sight was dimme Wherein we may note both a generall prouidence of God and a particular A general that commonly men in age time should by course of nature waxe darke of sight that thereby they drawing towards an other world might be weined from earthly matters and be occasioned more to meditate by want of bodily sight vpon things that are not seene A particular by this meanes to drawe this man to doe that which otherwise peraduenture he would hardly haue done 2 I know not the day of my death sayth hee c. and who dooth knowe it Ideo latet vltimus dies vt obseruetur omnis dies Therefore is the last day vnknowne that we might bee in a readinesse euery daye Nothing more certayne then the thing nothing more vncertaine then the time and such like sayings many Vpon this occasion Isaac will make ready for death and dispose of his matters according to this vncertaintie So let vs doe vpon the like cause For you see wee knowe no more the day of our death then he did 3 He loueth venison And to our comfort it teacheth vs that vsing moderation remembring thanks the Lord is not offended with our fansies Hee hath sanctified all meates to the vse of his children and nothing is vncleane that the Lord hath created And if further wee like this rather then that euen so also is the Lord pleased and giuing vs libertie to vse our liking blesseth with his mercy that particular to vs. O gracious God 4 Rebecca heard when Isaac spake to his sonne Some note of the curiositie in womens natures they will be harkening ouer often when they are not called to be of counsell and it is a tickling desire in too many to knowe all that that is spoken be it purposely wished otherwise Sara before a good woman yet harkning behinde the dore and now heere Rebecca heard and of like by some such priuie harkning All women be not thus but many graue wise to content themselues within their bounds such as be so may well amend it and be greatly commended 5 Now hauing thus ouerheard her husband she entreth into talke with her sonne Iacob to preuent the ould man and to deriue this blessing from his brother to himselfe Wherein we see the picture of a partiall Mothâ—â— more addicted to one childe then an other when yet both of them are alike derely bought to her Touching the subtiltie she vseth I doo not see how it can be iustified for she should haue taryed till God had performed his promise by some direct course 6 Iacob obiecteth what danger may happen and thereby we see the common saying true Plus vident oculi quam oculus more see two eyes then one and especially if ones minde be vehement vpon the thing in question for earnest desire to obtayne a thing dazeleth the iudgement often that it seeth not hidden euill and inconueniences Therefore if euer I should vse my friend I would surely vse him and craue his due consideration to ioyne with me when I finde my affections hote vpon any thing to effect it or haue it for euen then sonest as I say by the vehemency of desire may my iudgement fayle me whereas my friend being swayed no way with any affection looketh more throughly into the matter and with a cleerer eye then I can so finding and seeing such perill and danger such euill and inconuenience as I for my heate carying me vneuenly could not see So doth Iacob in this place obiect what in deede in mans guesse might very well haue fallen out and of like by his mother was not either at all or earnestly thought vpon
that hee was assured his posteritie was chosen of the Lorde and euen for the kingdome that after folowed that it should be in his stock and line and belong to them Therefore sayth the Apostle that Isaac blessed Iacob by faith and Esau concerning things to come as did also Iacob in the ende of this booke when he was a dying This honor then that heere hee speaketh of shot at that which was fulfilled afterward in Dauid and Salomon but chiefely in Christ vnto whome all people are seruants and all Nations bow euen the knees of all things in heauen and earth and vnder the earth and to whome God hath giuen the heathen for an inheritance and the ends of the earth for a possession as sayth the Prophet Yet true also euen of the godly is this which is said he that curseth thee shall be cursed and blessed be hee that blesseth thee for euen in his holy tabernacle shall a place be giuen to them that make much of such as feare the Lord. And whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the bottome of the sea But chiefely I say it is true in Christ who descended of Isaac that heere speaketh thus which Christ whosoeuer curseth by abusing his person or contemning his truth c. that man shall be cursed and whosoeuer blesseth him by imbracing him and beleeuing on him c. that man shall be blessed 17 Iacob was scarce gone out when Esau came Marke I pray you the powrefull prouidence of almightie God how it ruleth and gouerneth times and seasons dayes and houres and moments of time to the safetie and benefite of his chosen For doth Esau come before Iacob is gone No first Iacob is out of his walke and then he commeth Yet see agayne the narrow escape and let vs learne by it not euer to looke for easy and great passage from perill but be content if hardly and narrowly God deliuer vs scarse he was gone yet gone 18 After long debating of the wrong at last Esau breaketh into teares but preuayled not Let it make vs wary and wise least prophaning the dignitie of our holy calling to Christ and vilely esteeming spirituall graces selling them as this man did for some base price and preferring profit or pleasure before them we at last bewayle the same as now he doth but all too late Let the Apostles exhortation sound euer in our eares Let there bee no fornicator or prophane person as Esau was which for one portion of meate sould his birthright For ye know how that afterward also whē he would haue inherited the blessing he was refused finding no place to repentāce though he sought it with teares Surely such men womē as hauing bin once zealous great louers of the word of preachers professors of the same with very forward affection in all good causes and after to please some mens humors to purchase to themselues this or that profit or that they may inioy some sinfull pleasure either forgoe all agayne quite or in great measure Let them take heed they be not either in or very neere the prophannes of this Esau For what do they else then contemne spirituall things to obtayne earthly sell their birthright that is their title to Gods kingdome had by walking in his feare for such sinfull reward as they gayne by their change God awake all cooled harts and giue them heate agayne that so are slipped and thinke not of it Remember Esau and beware Esau 19 This blessing which Esau wringeth from his father includeth temporall things which are common to the wicked with the godly And that breaking of the yoke from his neck your margin sheweth you when it was fulfilled That which I note in it is a certayne vicissitudo rerum an interchange of things For hardly hath bin scene or rather neuer that any man any stocke or any countrey should be euer aloft or euer below and vnder But the Lord changeth giuing the yoke and breaking it away agayne according to his good pleasure 20 Agayne heere in Esau wee may note some properties of a bad man voyde and destitute of any true grace and learne by them both to examine our selues and to auoyde them if wee finde them First hee hated his brother for this thing and hee that hateth his brother is a mansleyer sayth the Scripture Secondly hee thinketh in his minde a secret venome of a poysoned heart his tong hee stayes sed loquitur in corde hee sayth within him some euill Like as the Prophet sayth they imagine mischife in their hearts meaning the wicked Lastly hee appoynteth a time when hys Father shall bee dead beeing content to make fayre weather and to carry murder and suche murder as of hys owne brother tyll that daye Thys is an hypocrites fashion euer to forbeare euill for feare of men 21 But his mother heard of it He happely afterwardes bolting out some suspicion This is the Lord still and still and euermore in the behalfe of hys nothing so secret to their harme which some way or other commeth not out Thus hath thy power O Lord appeared mightely and by name in this Kingdome and the protection of thy faithfull seruant our deere and gracious Souerayne Queene Elizabeth O Lorde how hast thou opened the darknesse of sinne conceyued agaynst her royall person agaynst thys lande and the life of all that feare thy name For wee were sould wee were sould O Lord by many bloudy mindes shee thy sacred seruant first as our head and stay vnder thy Maiestie and then wee her poore people liuing and breathing vnder her shadowe not to be for seruants and handmaydes as complayned that Queene Esther to Assuerus for then they had not bin so cruell but to be destroyed after many miserable monstrous torments with bloudy sword of murdering mindes that should haue licked vs vp drunke our bloud til they had vomited againe for fulnes with the same And from all this thine owne selfe hath saued vs and set vs free giuing them their portions eyther by Sea or land by one meanes or other as they did deserue Out thou broughtest Esau his conspiracies at all times to this day and saued thy true Iacob whome thou hast blessed amongst vs and ouer vs to our vnspeakable comfort ten thousand wayes Some or other heard of it as Rebecca did heere and were instruments of wisedome counsell and seruice to preuent it 〈…〉 Lord wee thanke thee with the very soules of our foules wee thanke thee crauing mercy that wee cannot do it as we should O Lord continue thy mercy for thy mercy sake and let the soule of our Souerayne be still deere vnto thee write her deere Father in the palmes of thy hands and regard her euer as the apple of thine eye Continue
thy Gospell to this land and the light of thy countenance still in our dayes blessed for euer and euer for what is past 22 Marke how Rebecca vseth meanes to saue Iacobs life and yet she had Gods oracle that he should be mightie and rule ouer his brother so that if euer any might haue presumed of Gods apoyntment she for one might but yet she doth not but leauing that vseth ordinary meanes and sendeth him away How senselesse then is it that some talke of predestination that if it be to be saued they cannot be damned and if to be damned they cannot be saued and therefore no meanes to be vsed fye fye of such follies Do as Rebecca heere doth leaue God his apoyntment to himselfe and take the ordinary course to be saued heare his word beleeue his promises and indeuour to walke in the wayes of hys will then shall God performe his apoyntment to your comfort as he did to Iacob the other is but tempting of God and deceyuing your selues Christ himselfe flyeth into Egypt from Herod and yet apoynted of God to liue his time which no Herod could preuent with many moe Lastly note Rebeccas words to her husband I am weary of my life for the daughters of Heth c. See in them how going about to get Iacob leaue to depart the countrey she telleth not her husband the true cause least she should grieue his heart but maketh an other excuse yet a iust one Such wisedome and good discretion is commendable eyther in man or woman Thus shee had her desire her husbands minde not troubled her sonnes both saued and her selfe in peace and quiet It was the Lords goodnes thus to direct her and that Lord in mercy make all these things profitable to vs. Amen Chap. 28. The heads of this Chapter are chiefely these The Fathers counsell at his sonnes departure The fact of Esau The ladder that Iacob saw The vow which he made 1TOuching particulars First wee may marke how a sweet and temperate nature in ould Isaac ruleth and ouerruleth all his affections which otherwise were stirred vp against Iacob when once hee seeth the will of God what it is He is now so farre from raging or rayling agaynst Iacob that quietly and fatherly hee calleth him vnto him blesseth him and giueth him his counsell to direct his match This is a speciall place for grieued parents to consider of or friends whatsoeuer that wee bee not froward and wilfull when children or others haue offended Anger must haue an ende and the sight of Gods wyll must ouerrule vs. I haue heard of parents that neuer woulde relent what circumstances so euer were to moue them Theyr griefe may be iust but yet for all that Isaac heere is a better example then they are and let vs all thinke of it 2 Hee blesseth his sonne Iacob agayne the second time to confirme his faith and to strengthen his heart that the Lorde would be with him so long as hee serued him in all his matters such comfort were fathers blessings in those dayes to children which now very little or nothing are regarded 3 That he calleth him God all-sufficient See comfort and stay of all trauelers in strange places whose trauell lyeth vpon them eyther by any necessitie of their calling or for the truth and their good conscience sake Surely it is this God is all sufficient euer able to protect and saue them wheresoeuer they come so must Iacob thinke that goeth abrode and be comfortable so will Isaac thinke that parteth with him and by the same stay his heart concerning the safetie of his sonne So let vs c. 4 He forbiddeth him mariage with vnbeleeuers and it still doth remember vs how perfitly those godly Patriarks hated such vnequall matches eyther for lucre or pleasure as wee in these dayes make no conscience of 5 It may be agayne our learning to marke the estate of Iacob heere He is chosen and his brother reiected he is the blessed of his father and the blessed of the Lord yet must he now goe walke hee must abrode and shift for himselfe his countrey and fathers house are not for him a banished man must he be O Iacob wee see thy case and consider the lot very often of Gods deere ones God make vs blessed as thou wert for to be banished is no newes 6 When Esau saw saith the text c. Now then he seeth when he had offended but he should haue seene before he offended An ouerlate sight is good neither in pietie nor pollicie for though the prouerb sayd it is neuer too late to do well yet an other answereth that had I wist commeth euer behinde So heere c. 7 Esau seeketh to win his parents loue agayne but all in vayne and preposterously as long as hee taketh not away the cause of their displeasure to wit his Cananitish wiues Wee may learne thereby that in vayne also wee our selues shall â—eâ—ke Gods fauour and seeme religious except the cause of his wrath be done away by vs to wit our sinnes and hated offences 8 He lodged in the feelds to wit Iacob a stone vnder his head c. In which let vs marke his estate who was afterward rich and wealthy The wide feeld is his house the cold earth is his bed a stone is his pillow c. Where is our faith when we see this with patience to beare the time of our humbling triall knowing this and many mo examples of Gods exaltation of his childrens worldly estate when hee seeth his time For who seeing Iacob now woulde haue thought hee shoulde haue bin as hee was after when hee came backe agayne yet so hee was and so able is God to any if it be his will Only beleeue in thy aduersitie and despayre not 9 That night in his dreame hee saw a ladder vpon earth and the top of it reached vnto heauen and so the Angels went vp and downe by it The letter sheweth vs the goodnes of God euer comforting his and strengthning them yea then especially when their neede is greatest of comfort as diuers times we haue seene before in this booke The mystery of this ladder may bee this The ladder is Christ The foote of it in earth noteth his humanitie man of the substance of his mother borne in the world The top reaching vp to heauen noteth his diuinâ—â—ie God of the substance of his Father begotten before all worlds perfit God and perfit man by which vnion of natures he hath ioyned earth and heauen together that is God and man The ascending and descending of Angells by that ladder sheweth how by Christ the seruice of Angells is purchased to vs to attend vs and serue vs as he shall thinke good to apoynt them who onely is I meane Christ our Sauiour the ladder whereby we ascend into heauen I am the way sayth he and no man
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
the best The true comfort in all distresse we see heere is to flye to God by prayer to cast vp our eyes hands and harts to his holy Maiestie that hath written his faithfull in the palmes of his hands and cannot forget them This now is Iacobs refuge chiefe and most comfortable O God of my father Abraham and God of my father Isaac looke vpon me c. We know how he sped and what promise we haue at this daye if we knocke therefore vse we the like in our distresses and expect in comfort his assistance 6 In the Prayer it selfe consider how sweete it is in the childs wo for him to be able to remember that his parents were godly and in fauour with the Lord. Then conceiueth hee comfort that hee which loued the stock will not cast away the branch but graciously respect him and therefore to his comfort he crieth O God of my father such an one and such an one that went before me looke vpon me and haue mercy vpon me thou wast his God full good and full kinde euermore shew mercy now to his seede according to thy sweet promise and so foorth A great cause to make parents godly if there were no other that their children euer may pray as did Iacob O God of my father c. 2. Consider how he groundeth both prayer and hope vpon word and promise saying Lord which saydst vnto me returne c. So let vs doo and not first do rashly what we had no warrant for and then pray to God for helpe wherein we haue no promise yea it you marke it he repeateth this promise ouer againe in the twelfth verse it was such strength vnto him to consider it Thirdly not merit but want of merit is his plea. I am not woorthie of the least of al thy mercies c. Which beateth downe all Popish pride and biddeth them learne that surâ—ly if Iacob wanted worthines and worthines of the least they are no Iacobs but farre behinde him and therefore much more vnworthie mercies many and mercies great which yet God bestoweth Secondly it mightily comforteth vs against that fiery dart of the diuell wherewith hee often trobleth some weak ones namely y t they are vnworthy vile wretched and thus and thus vnworthie therefore they may not pray to God nor expect froÌ„ him any fauour Ah wicked spirit auant for do we see here Iacob driuen away from God with any vnworthines no no but in the humble confession thereof notwithstanding it all he commeth to God and so doo wee comfortably and boldly For though our vnworthines bee more then Iacobs yet is it not the measure onely that God hateth but the thing and if here we see the thing no reason to driue from God where it is acknowledged surely no more is the measure neither where that also is confessed and bewailed truly Lastly consider here he alledgeth his weaknes as a reason to moue God to mercy for I feare him saith he least hee will come and smite mee and the mother vpon the children What a comfort is this that wee should haue warrant in the word to vrge God to mercy by reason of our wants Sathan perswadeth vs we must runne away by reason of our wantes but you see he lieth and the contrary here is our comfort Yet see this further Iacob was comforted many waies as you sawe before that hee should not feare yea by an hoste of Angels that met him and yet he feareth This was a great infirmitie of fraile flesh in Iacob you must needs confesse and yet so farre is Iacob from being daunted with this to keepe from God that euen because of it hee goeth to him and not hiding it nor fearing the discouery of it layeth it before the Lord as an argument to moue him How then shall we doo quite contrary to what we set here and say O I dare not I dare not I am so weake and euer fearing that God will not heare mee Moue him as Iacob moued him say as Iacob might haue said Truth Lord I haue had many comfortes and helpes of my faith to driue all feare farre from me and to assure me of thy care and yet Lord I feare stil thou maist say therefore to me O thou of litle faith I will no more regard thee but Lorde such is not thy sternnes to thy children What moued thee therfore first to yeeld me comfort let it moue thee stil I most humbly beseech thee for they both stil remaine to wit thine owne goodnes and my imperfection Thine remaineth and mine is not yet gone quite as it should Lord then helpe me for yet I feare Thus shall we follow Iacob rightly in this place and let him thus profit vs. 7 I cannot omit this godly remembrance that Iacob here maketh of his first estate when he came into the countrey and of his estate present now when hee doth returne With my staffe saith he came I ouer this I orden now haue I gotten two bandes A notable meditation morning and euening for rich marchantes wealthie lawyers and men and women of all degrees whom God hath exalted from litle too much or from lesse to more any way and would God we thankfully might thinke of it often 8 By the way also we may consider the difference of times and maners of men Then Iacob traueileth into Mesopotamia with a staffe or rod in his hand and safe inough Now if we wil go but to the next towne swords and speares and gunnes are necessary or els we smart for it so changed are times and men in them 9 Then Iacob maketh readie a present for his brother Esau the fourth and last of his Counsels as I noted before The greatnes of which if ye marke it sheweth vs how dearely peace in the land of Canaan is to be bought and what we must be content to depart from for the same Vnderstand by the lâ—nd Canaan our own country and home where we haue been born and brought vp learned and liued in the light of the truth how precious in our eyes should the peace therof be What Sheep and what Goates what Camels and Coltes what kine and what bullockes what treasure and substance of any condition should we willingly part withall stil to keepe that Vnderstand by Canaan the truth of the figure euerlasting heauen and what ought we to part withall to purchase that Surely not with as much as Iacob doth here but with all that euer we haue euen life it selfe if so the case require For hee that loueth house or land or any thing more then that is vnworthie of it So then possesse wealth that we willingly part with it if the keeping must part vs and our heauenly country 10 All thinges thus ordered and the presentes dispatched away night is come and hauing gotten ouer his wiues and children and all that he had ouer the ford Iabbock
Iacob himself is left alone when there commeth a man and wrestleth with him The text saith a man but it was God in the forme of man Which wrestling as it was a very extraordinary thing strange why it should be to such as doo not vnderstand it so was it a notable thing and full of instruction to vs if we do vnderstand it and consider of the Lords dealings and purpose herein both with Iacob and others his faithful euermore First then this wrestling warned and forewarned as it were Iacob that many struglings remained for him yet in his life to be runne through and passed ouer which were not to discomfort him when they hapned for as here so there he should go away with victory in the end Secondly it described out the condition not onely of Iacob but of all the godly also with him namely that they are wrestlers by calling while they liue here and haue many diuers things to struggle withall and against some outward some inwarde some carnall some spiritual some of one condition some of an other which all yet through God they shal ouercome and haue a ioyful victorie in conclusion if with pattence they passe on by faith laie hold vpon him euer in whom they only can vanquish Christ Iesus Thirdly it was God not man yet man appearing God hidden to tel and teach vs y t in all our assaults trials and conflâ—cts it is God y t we haue to do withal and y t entreth y e lists to wrestle with vs to the end our strength may appear although not God but maÌ„ or some other means appear vnto our outward eies which thing is a matter of great moment to al faithful to be remembred euer for we shal therby coÌ„ceiue great comfort lesse feare knowing y t no euil can come in the end from such an aduersarie whereas the ignorance or forgetfulnes of this maketh vs runne too violently vpon the outward causes or causers and so to offend It mightly stand Iob that he saw it was God y t wrastled with him did not barely respect the second meanes Fourthly it discouered the strength whereby Iacob both had and should ouercome euer in his wrestlings euen by Gods vpholding with the one hand when he assaileth with the other and not otherwise which is an other thing also of great profit to be noted of vs that not by any power of our own we are able to stand and yet by him and through him conquerers and more then conquerers Fiftly it is said that God saw how he could not preuaile against Iacob which noteth not so much strength in Iacob as mercy in God euer kinde and full of mercy Compare it with a speech not vnlike vnto it in the 19. of Genesis where it is said I can do nothing till thou be gone c. Gods cannot is his wil not for loue that he hath vnto his children and liking to be euen ouercome by their faith Sixtly he touched the holow of Iacobs thigh and it was loosed so that Iacob haulted Whereby we may see how the godly wrestle with temptations in this life and ouercome surely sic vincunt vt vulnerentur so they ouercome that yet now and then they get rappes and wipes Dauid was a notable wrestler yet sinful flesh gaue him a foule venye or two though he rose againe like a good wrestler by true repentance and had the victorie against that fall So all the godly by one imperfection or other we see they get wipes though in the end all is well by the strength of him that gat no rappe vnto sinne Christ our dear sauiour true ouercommer Seuenthly that the Lord saith to Iacob Let me go it wonderfully commendeth Iacobs tollerance of the Lords wrestlings till himselfe gaue euer and would depart and to vs it giueth this doctrine that when â—od doth trie with vs by any temptation and crosse by any assault and spirituall exercise we shuld not be content only for a day or two or while we thinke good but euen so long indure his good pleasure till himselfe do giue ouer of himselfe not prescribed nor appointed by vs which because it is a great matter for our frailty to do therefore we may boldly pray that the Lord would in mercy consider our strength and according to his promise laie no more vppon vs then hee will make vs able to beare but giue the issue with the temptation in due time to his glory and our good Lastly that Iacob saith Hee will not let him go except he blesse him It teacheth vs to be strong in the Lord when soeuer we are tried and euen so hartie and comfortable that wee as it were compell the Lord to blesse vs ere hee go that is by his mercifull sweetnes to comfort our hearts and to make vs more and more confirmed in all vertue and obedience towardes him yelding vs our praier as farre as it may any way stand with the same with force and violence as it were offered on our partes to the Lord he highly esteemeth and richly rewardeth euermore Thus did the woman of Canaan wrestle with him and would not let him goe till hee had blessed her in her daughter Thus did Anna wrestle with him for a childe and let him not goe till shee had him and so many others faithfull men and faithfull women in their seuerall cases And thus doe you see how profitable a thing this wrestling of God with Iacob is if it be well considered Many are the conflicts of all them that will serue God with a good conscience and God knoweth what yet hangeth ouer any man or womans head that they shall tugge withall before they dye Whatsoeuer it is turne to this place and consider these thinges follow and fulfill as the Lord inableth you this course and Gods truth for your warrant you shall wrestle well and to your great comfort in the end 11 Iacobs halting some haue resembled if you list to heare it in this sort First that it should be token an halting posteritie that should come of him for many of them Others haue saide that his good legge noteth the godly who walke vprightly before the Lord and his bad legge the wicked that euer hault and are not sound Others that his good legge noteth the spirit in man which is strong and willing the bad legge the flesh which is fraile and weake c. That the Iewes eate not of that part was a ceremonie of that people who had many moe Much better should they abstaine from all halting in Gods seruice and true religion then from the part that was touched but that flesh and bloud is more busie in matter of shew and outward obseruance then in matter of weight and inward truth Thus let it suffise to haue profited by this Chapter Chap. 33. The chiefe matter of this whole Chapter is the reconciliation of the two brethren Iacob and Esau when they met
Which how it was in the discourse thereof we shall see WHen hee saw his brother Esau comming and with him 400. men hee diuided the children to Leah and to Rahel and to the two maides Wherein wee see thus much that a wise man is not so smitten out of his wits with a danger when he is in it that hee cannot tell what hee doth as many men are but hee gouerneth his feare and keepeth it within limits hee casteth about in good discretion and abilitie of minde what is best to be done he concludeth quickly and executeth speedily his determination and so all being done that he can for his part he committeth the whole to his gracious God to blesse and giue successe to as his will shall be This let vs marke in Iacob heere and by it hereafter staie such amazements as many of vs vse to be subiect to in a distresse when it commeth 2 Hee put the maides and their children foremost and Leah and her children after and Rahel and Ioseph last Which if it were done in respect of securitie and safetie to one more then an other we see then in the godly how affections haue place To the maides he wisheth well and to their children but to Leah better and to Rahel best of all Thus are good men men and subiect as I say to humane affections in their measure But if he put Rahel hindermost because shee had but one childe then sauoreth it of order as was said before The former for my part I rather thinke for we haue seen before his exceeding loue to Rahel in y e former Chapter this reason was giuen of diuiding the people That if Esau come to the one company and smite it the other company shall escape Therfore euident as I thinke what he meant to Rahel when he set her last 3 Then hee went before them himselfe and bowed to the ground seuen times vntil hee came to his brother Esau His going before a notable argument of his faith For God hauing said vnto him I will bee with thee in the assurance of this which his heart beleeueth hee marcheth forward His loue also appeareth to his charge that followed him For what part they take he wil take and that first and formost yea hee will interpose himselfe betwixt them and the danger that he may auert it from them if God so will A paterne of a good shepheard of a good parent of a good maister and in deede the office of a couragious Captaine His bowing as it was a token of his submission to his brother in worldly thinges so may it resemble the estate of the Church in this world stooping and bowing subiect and vnder their pompe and state in this life who in the next shalbe most miserable for euer and euer The glory of the wicked is here and the godly are vnder the glory of the godly is in the next life and then the wicked shall be vnder Haue we patience then and tarry the time till it may appeare what we are 4 Then Esau ranne to meete him and imbraced him and fell on his necke and kissed him and they wept O the power of God to turne all hearts which way he will Now be we iudges our selues whether it be not true that Salomon saith The Kings heart is in the hand of God and as the riuers of water hee turneth it whether soeuer pleaseth him yea hell and destruction are before the Lord how much more the hearts of the sonnes of men Where is that of Esau now the dayes of mourning for my father will come shortly and then will I kill Iacob The Lord euen the mightiâ— and mercifull Lord hath wiped it out of his mouth and heart out of his minde and purpose and out of his might and power And here is a change farre fitter for a brother Glad was Iacobs heart when hee saw this I warrant you and glad were all his people Blessed be God that can so cheare his children euer and so sitteth in the hearts of their threatners that they cannot moue but as he will Who will not trust in this God in all his distresses that he shall worke for him and chaunge hearts to his best comfort euermore Is he the God of Iacob alone are all his promises come to an ende when Iacob is helped No no we also are his and he is ours dearer to him then his owne life when time was and for vs therfore also shall he thus worke in the hearts of men as shalbe good for vs if we cleaue to him What can a thundring scolding enemy do to you or mee more then Esau could do to Iacob If you will thinke of nature God is stronger then nature and therefore can effect more Be it vnto vs then in the Lords blessing euer an increase of our faith this example Something again as a means consider of Iacobs humilitie who bowed himselfe so to his brother Doth not God blesse it to a good effect Sic vent osâ— vincit dum se submittit arundo impulsu quorum robora celsa cadunt So ouercommeth the reede the windes by bowing to them when the mightie Okes are ouerthrowne that bow not Humilitie then in religion as pronuntiation in Rhethoricke the first point the second point the third point and all in all Where pride is there is shame but where humilitie is there is wisedome saith Salomon And surely It is better to be of an humble mind with the lowly then to deuide the spoiles with the proud c. 5 Then Esau asked him of the women and children to whom Iacob answered They were his children whom God of his grace had giuen him Therein acknowledging children to bee not onely the gift of God but the gift of his grace to as many as haue them which is a great comfort if it be well marked to all fathers and mothers of children Againe before a bad man yet he speaketh religiously and Esau maketh no iest at it as bad as hee was Wee frame our selues too much to company and prophane spirits in our daies scoffe at any thing that sauoureth of religion 6 Next hee asketh him of the droues which he met not that he was ignorant for the seruants that carried them had told him but y t he wold take occasion to thank Iacob for them after some shew of refusall Iacobs suing for fauour by them hath been touched before and shewed to be lawfull Esau his speech that hee had inough sheweth the pride of rich mens hearts bragging stil of their plentie Iacobs faire praying the policie of the holy Ghost to staie anger Mollis responsio frangit iram A soft answere breaketh wrath it hath been oft noted When he saith He hath seene his face as the face of God His meaning was that in that chaunge of countenance from that which he feared hee saw euidently Gods face that is his worke
prouidence and mercie and therefore his heart ioyed in it His terming of his present to be a blessing hath this reason because gifts were giuen of the godly that gaue them willingly with blessings and praiers and wishes of all prosperitie with them Contrary to the course of many in our daies whose presents and gifts by the same reason may bee called cursings because with them hand and hart going not togither they wish euill as the diuel choake him or such like 7 Thus Esau is appeased and his wrath departed meanes haue preuailed and hee is not obstinate We haue men and women within compasse of our knowledge whose wrath can neuer be appeased by any meanes that either the parties themselues or any friends for them can make No subiection no submission no wordes no deedes can stirre them a iote And yet they would be loth to be called Esaus much more impatient if a man should say farre worse then Esau But they see themselues whether indeed it be not so when Esau is intreated and they cannot to that which God and grace and the perill of damnation perswadeth vnto God is loue and without loue without God and consequently cast away for euer 8 Iacobs care of the cattell to driue as their pase will indure most fitly showeth the duetie of a carefull and good Minister euer to haue an eye to the weake ones in his flocke that cannot indure what the stronger can and so to regard all as he ouerdriue not any Better it is that the able go more softly then the weake and feeble ouer fast for the one hath daunger the other none Let hastie spirites consider this that neuer knew what bowels in deed a true Pastor hath to the whole and not to some few singled out in a partiall affection and for some shew of that which indeed is not in them They are all the Pastors care and he must in conscience driue as the weakest may indure not hurling hasting to the abilitie of some vtterly ouerthrowing the greater part A good Phisition of the body doth not desire to cure hastily but surely and soundly and why must the Phisition of the soule his praise consist in haste You may conceiue a fault though I paint it not Ne sut or vltra crepidam Let the shoomaker go no further then his shooe Tractent fabrilia fabri And let Carpenters meddle with Carpenters worke The Pastors office is aboue their reach if they loued not to haue an oare in other mens boats and he that hath called him to it counted him faithfull and put him in his seruice hath indued him with discretion and assisteth him with a conscience to cōsider his charge who be strong and who be weake what might be done and what is conuenient and profitable to bee done with the discharge in singlenes before his eyes that is the shepheard of shepheards and chiefe Bishop of our soules Who art thou that iudgest an other mans seruant he standeth or falleth to his owne maister Thou art not the Pastor and therefore hast neither his bowels nor knowledge His course and reasons thereof haue an other iudge Iacob may not haue more care of bruit beasts then Ministers must haue of Gods people but he wil not ouerdriue the very weakest no more must the Minister if he meane to saue and not kill Haste hath made waste that I can tell and more leisure would haue been better speed Remember Iacob here 9 And lastly still see the practise of faithfull men euer when God hath been mercifull to them and deliuered them out of danger Now Iacob buildeth an aultar in the true thankfulnes of his soule vnto God for this great mercy and deliuerance of him from his brother Esau And hee calleth it the mightie God of Israel giuing to the signe the name of the thing which it signified which is vsuall in the scripture Thus would he publish Gods goodnes in his safe-being with all his after all dangers Would God it might kindle some heat in our hearts and consciences to consider our selues the daungers that we haue been in in our dayes the daungers of the lande wherein wee inhabite the daungers of our deare and nurcing mother her moste excellent Maiestie for our sakes because shee loueth vs with a true loue not keeping the bodie onely in an earthly safetie and well being for earthly commodities but chiefely procuring our soules comfort and defending the same vnto vs against all malice of mightie powers The daungers of wife children and friendes and now our safetie and deliuerance from all our feares our quiet sitting vnder our owne Vines without noyse of Drumme sound of Trumpet neying of Horses roaring of Canon clattering of Armour cries of the slaine by day and by night For this hath the Lord done for vs and whatsoeuer it is in our eyes surely it is wonderfull euen through the world All nations see our happines the wicked gnash their teeth at it the godly haue sent vs their gratulations and they blesse GOD for vs. But where now are our Aultars That is where are our thankes and most gratefull songes of our deliuerance We haue found mercie as Iacob did yea farre more for greater Esaus haue come against vs then did against him not with foure hundreth men but many thousandes to captiuate vs for euer as their slaues when they had slaine their fill And yet wee liue and by God onely who hath straungely reuenged vs vpon them that would thus haue eaten vs vp Yet with Iacob we build no Aultars That is I say againe wee giue not thankes for the custome of our time as hee did after the manner of his At the first peraduenture wee did but it was soone at an end Now we are fallen into a dead sleepe againe and both God and his mercy is forgotten Our daunger also as if it had neuer been But in the Lord I beseech you let vs awake againe looke vpon Iacob heere what hee doth and euery man and woman follow his example Build God an Aultar not in earth with lime and stone but in your heart of most kinde and thankfull remembrance for all his mercies to the land to our dread soueraigne to our selues our soules and bodies to our wiues and children to our neighbors and friendes and infinite wayes that wee cannot name Blesse his Maiestie for them and let not the remembrance die till you dye your selfe A thankfull heart is all that the Lord seeketh and it is all that in deed we can doe to him The childe vnborne hath cause to thanke him and much more we that enioy his mercy at this present houre The Lord touch our harts that they may feele that Lord loose our tongues that they may speake and the Lord inable both heart and tongue to continue praises vnto his maiestie not for a day or tws but whilest breath goeth through our nostrelles and we remaine O our God of mercie blessed be
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
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
children as here of Ioseph are no signes of ambition nor forbidden as vnlawfull so the minde be humble and meeke and a measure kept And immoderat it cannot truely be said which of a chistian Prince for iust cause is voutsafed to y e faithful subiect according to the custome maner of the Countrey No rather it is to the common welth church both anornament and adiument The contrary being sought at this day in ministers out of al questiō by y e deep malice of Satan to the end that all they being brought into contempt Religion with them might also fall he hauing his libertie to spit out his venome and blasphemies against it at large not one being of authority and countenance to oppose himselfe against him and such his dealinges of the ministers Who so would haue the foundation of an house and building out may not immediatly begin to strike at that for feare all the building fall vpon his head but he must begin at the top and first vntile it then vntimber it and so by litle and litle come to the foundation which after this sort he may take away with ease euen so in this which wee now haue speech of if Satan directly should strike at the foundation Christ and his word with religion issuing from the same then all men espying his malicious drift would oppose themselues against him and so his drift be hindered by many stones in the building falling as it were vpon his head But when he beginneth to vntile it and to vntimber it as I haue sayd that is to debase and disgrace the ministers already in it and to hinder by their disgraces others of any gifts to come vnto it with such like proceedinges many and wicked in time he will haue the foundation with ease that is Christ and his word out of the same with all holy worship according to the same placing for learning barbarisme and blindnes and for religion superstition with all the blacknes and darknes of Egypt agayne Wherefore if euer the comforts of learning and learned men haue nourished to church and common welth sufficient helps and y e contrary in all ages rooted them out by litle and little till all were gone let vs neuer greeue at the meanes that so happie a good followeth after but blesse God hartily if the place we liue in afford them to vs and labour to our powers euer to maintaine them Knowing by Ioseph Daniel and all these examples now recited that in men of all conditions and callings in the church and common welth outward thinges as wealth and riches honors and dignities with titles of incouragement and gracious fauour in religious Princes may be allowed The true children of God hauing daily learned to abound to want that is in prosperity to vse what the time affordeth to Gods glory and in aduertsity to imbrace what the Lord then also sendeth without repining If Israel offend let not also Iudah sinne herein that is if some offend who should not do so Let not vs thus hearing and thus seeing follow their example and offende likewise But defye wee Satan and his attemptes to our last day Chap. 42. In this Chapter consider these Heads especiall and chiefe Iacobs sending of his sonnes into Egypt for food Their intertainment there with Ioseph when they came Their returne againe to theyr father TOuching the first in that Iacob sendeth for food wee see that euen he also was subiect to this famine where wee may note that the godly often times indure the same afflictions that the wicked doe but far yet differing from them in the end For vnto the wicked such afflictions are the whips and scourges of God for their sinnes and deserts vnto the godly they are tryals of faith and patience that God may be further glorifyed by them Ieremie Ezechiel Daniel with thousandes moe may be examples vnto vs and proofes hereof That Iacob sent wee see he tempted not God but vsed meanes we must doe the like The Egyptians sould and wee kepe neuer contented with the price that our iudgement may be iust in the day of the Lord when we shall smart for this greedines and want of loue To haue trafficke also with strangers forreners euen with such as differ from vs in religiō this story warranteth with many moe But that Iacob would not let Beniamin goe with them wee see his loue he loued the mother he loueth the child Beniamin is his ioy now that Ioseph is gone and he may not be from him The reason that is alledged least he should die is common to the others also if he had regarded them so much But indeede he did not though all were his children Beniamin he loued for him he feareth loue being euer giuen to feare according to the saying Res est solliciti plena timoris amor 2 Ioseph was gouernour of the lande c. And why did not Ioseph signify so much vnto his father all this while by letter and messenger sent of purpose both for his fathers comfort and his owne by mutuall hearing one from another S. Austen moueth this question and answereth it by another Why saith h◠did not God reueale vnto Iacob his beloued seruant what was become of Ioseph his sonne and that he was liuing c. Surely saith Austen because his good pleasure was otherwise and that thinges might come to passe not onely which God had decreed but as God had decreed concerning the maner The selfe same thing it was which gouerned and ruled Ioseph that he could not like to signify vnto his father his estate but euen follow the Lordes determined way and let all fall out as he would That the Text sayth also Iosephs brethren came and bowed their face to the ground before him it sheweth vs plainly how prophesies of God doe come to passe wee litle knowing either to good or to euill For was not this the dreame of Ioseph that all their sheaues should do reuerence to his sheafe and see now if it be not truly fulfilled though they litle thinke of it They bow and they bow to the ground before Ioseph litle thinking that it was Ioseph So did the Iewes fulfill the Scriptures concerning their dealinges with Christ when he should come and yet they did not thinke so So doth the Church of Rome fulfill the Prophesie of the Apostle concerning a departure from the fayth a forbidding to marry and commaunding to absteine from meates which God hath ordained to be receaued with thankesgiuing of them which belieue and know the truth Doe you remember a litle before how these brethren of Ioseph scoffed at his dreames and said then shall wee see what shall become of his Dreames Now let them see what is become of them they being now with their Faces downe to the grounde before him doing reuerence vnto him as the ruler of all Egypt So so shall all mockers see come to passe
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
should be so to the other This practise of Satan and power of his venom is too to manifest euen in our dayes in such as condemne our Church-méetings our exercises of the worde and Sacraments and whatsoeuer we do in comparison of their owne supposed puritie Of whom it may iustly be spoken that Austen said Finxerunt se nimis iustos cum totum vellent perturbare They haue feined themselues ouer holy whē in this sort they would trouble al. For vs who are so abhominable to them let vs comfort our selues with the truth of our cause and with this example of Gods people whom yet God suffered thus to be iudged of by filthie Egyptians knowing that in the end these proude censures shall hurt vs as much as this contempt in the Egyptians did the Hebrues when it caused them to be placed in the land of Goshen which was the very best of the land of Egypt Let this suffice of this Chapter Chap. 47. The chiefe points of this Chapter are two The speech of the king with Iosephs brethren and father The extremitie of the famine TOuching the first it is saide that Ioseph went to y e king to tell him of his friends comming withall tooke with him fiue of his brethren whom he presented to the king aswell that the king might bee assured they were come as also sée what maner of people they were Wherein appeareth both the maiesty the wisdom of Ioseph that without the kings knowledge and expresse direction he would do nothing in this matter though his fauor were great with the king and verie extraordinarie well-knowing what meaner places then Princes Courts giue triall of that manie are the whisperers flatterers and maligners of them who with anie speciall fauour vse to be regarded of the chiefe Soone might they and peraduenture soone would they haue incensed the king both against Ioseph and his friends if this course had not warilie beene taken And what though the king before had giuen commaundement touching this matter yet safe it was to haue direction againe in a matter of his owne and of this nature to bring strangers into a Princes land to inhabit the verie best place of the same Who knowe the varietie of great mens mindes and what mountaines priuie whisperers can moue sometime when a man is not admitted to his answer but condemned vnheard will approue Iosephs wisedome and say it was necessarie The king when he saw them asked what trade they were of taking it as certaine that they had some trade So vnvsuall was it then for men to be idle But had he asked manie a man in our dayes there answer peraduenture would haue béene to seeke vnlesse they should haue answered that they vsed to walke from tauerne to tauerne with a white rodde in their hands to top Dasies withall These mens answere was not to seeke but readily they tolde the king they were shéepheards both they and their fathers that is men that liued by keeping and bréeding of cattell a most profitable and good trade for the wealth and comfort of a land Would God their example might worke with vs to cause vs to abhorre this sinfull idlenesse the mother of infinite euils amongst vs and to buckle our selues to some profitable seruice to the common wealth Surely it is for the dead to rest from their labours and not for the liuing altogether But many times I haue touched this matter and therefore now no more 3 Then sayd Pharaoh to Ioseph the land of Egypt is before thee in the best place of the land make thy father and brethren dwell c. We saw the kings gracious fauour to his faithful and true Ioseph before and now we sée his constancie in the same A most princelie vertue in him and a most swéete incouragement to the hart of Ioseph as they know that wish and want bound was Ioseph if he had had a thousand bodies and minds to haue serued such a maister with them all Farewell Pharaoh thou king of Egypt and liue being dead in the pennes of men whillest the world endureth for this clemencie Be thou to all men a mirrour of sweetenesse to faithfull seruants and teach euen them that know more then thou didst of Gods truth in this behalfe Ioseph praise thy lot also and say thou hadst mercie not alwaies found to serue such a maister so kind and so constant in fauour to the end not onelie to thy selfe but euen to all thy friends O marueilous comfort 3 Not long after Ioseph brought his old father also to y e king that he might sée him Who being come into presence saluted Pharaoh or blessed him Teaching vs therby how péeuish not how zealous they be that amongst vs méeting them who professe the same truth relie vpon the same God that themselues séeme to do yet wil not speake to them a word lest they should be defiled by saluting those that are not so factious to say no worse as themselues be O learned skill Iacob may salute Pharaoh of Egypt and we may not say good morrow to a true professor of the gospel But such straining at a gnat and swallowing of a canull will one day haue his iudge to whom I referre it with this little remembrance by the way 4 The king also spake vnto Iacob and asked him of his age to whom he answered that the whole time of his pilgrimage was an 130. yeeres few euill haue the daies of my life bene and I haue not atrained vnto the yeeres of my fathers c. Where we haue a comfort both against shorter life and more affliction then our fathers haue had if the Lorde so please to haue it He dealing no otherwise in that with vs then with Iacob his seruant That he also calleth this life a pilgrimage hath his profite euer to admonish vs of another place and to plucke our affections from this sinfull world We haue not here an abiding citie but must looke for one from aboue setling our selues and our businesse no otherwise in this worlde then becommeth pilgrimes that must along to another place This do not many whose buildings and purchasings and vncessant cares giue shrewd shew their hearts are here not as pilgrims hearts but rather as men that dreame of little good when this life is ended Read the 49. Psalme the 2. Cor. 5. and meditate of them 5 Then Ioseph placed his father as Pharaoh had willed and Ioseph nourished his father and his brethren and all his fathers housholde with bread euen to the yong children See the dutie of a godlie childe to his deare father not to sée him want the comfort of his abilitie anie waies during life And see how cruellie Ioseph now reuengeth his brethrens wrong done vnto him when he was yong He nourisheth them and theirs with comfortable foode during all the famine Such remembrances of iniuries such reuenges are in the godly stil
and therefore let them weigh their estate that take such bitter courses as we daylie sée whether that spirite be in them that was in Ioseph or no. Nay are they like vnto farre worse men then Ioseph was for knowledge in the truth that moderateth reuenges As vnto Antigonus who hearing with his owne eares certain of the soldidurs speake euil of him neuer reuenged the matter but patientlie endured it and bad them either go further or speake softer lest the king should heare them vnto Augustus Caesar who suffred one Timagenes a writer of historie abusing notoriously both him his wife and his whole familie to liue neuerthelesse and to liue in good estate euen in Rome vnder him If such men as these thus gouerned their affections when they had wrong may we carie the credites of christian professors boiling in malice hunting for reuenge and euen breathing out slaughter against whome we dislike as we sée at this day What the Lorde hath saide against such heates sundry times in these notes I haue obserued and our selues full well know his dislike of such dealing Nowe doe but thinke of him that in wisedome saide it Parciús vtendum potestatâ— quó semper ea vti possis Sparingly shouldest thou vse thy power that euer thou maist vse it That is reuenge little and liue long c. 6 The greatnes of the famine is laid downe noted by the effects of it When it consumed all the money in the land and brought it to Pharaohs coffers then all their cattell being glad to giue them for food when their money was gone thirdly all their land and euen their bodies also if he would so haue taken what they offered What a spectacle is this of Gods power what easilie he can do and of his gratious fauour what yet hee doth not Durum telum necessitas A sharpe dart is neede and want And therefore a great mercie is plentie and store Where be our hearts to feele it and to blesse God for it vsing it well to his glorie But what when both money and cattell with land also were gone all become Pharaohs Sée then a wisedome and a fatherly mercie in Ioseph Then gaue he them séed to sow their land yeelding y e king but the fift part and themselues kéeping foure to their maintenance wisdom I say because else the land should haue beene wast and the foode as yet holding out would haue decaied mercie for that if some had had them at such a list they would haue rather taken foure parts and haue left them one then quite contrarie as Ioseph did Mercie againe in that he regardeth their wiues and children c. That is their charges and according therevnto dealeth with them and alloweth to them Which is a thing they little thinke of that shaue to the bones and grinde euen the faces of their tenants now adaies What blessing also this kind dealing had in the hearts of the people the storie noteth when they thankefullie attributed the sauing of their liues vnto him Gracious dealing will euer haue a gracious report with thankefull men when sighing grones of whole families beggered and vndone will crie for spéedie vengeance from a iust iudge 7 Except the land of the priests onelie c. This wiâ—h that before in the 22. verse where it was saide that Pharaoh nourished the Priests with an ordinarie sheweth what care should be had of ministers and what prouision should euer bee made for them This Pharaoh of Egypt had a care of his Priests Iesabel a wicked woman maintained her prophets of the groues 400. at her table Micah in the Iudges maintained his Priest And may onelie the professors of the Gospell neglect their teachers Let the Lord iudge who said the labourer was worthie of his hire Let the Apostle iudge who saith they are worthie of double honour and the oxe may not be mufled that treadeth out the corne nay who with manie similitudes and arguments proueth the contrarie as 1. That no man goeth to warfare on his owne charges 2. That husbandmen eat of the fruit of such vineyards as theÌ„selues plant 3. That shéepherds eat of the milk of their own flocks cloth themselues with the wooll 4. That sowing spirituall things which are the greater we are well worthie to reape carnall things being the lesser 5. That the ordinance of God was to haue them liue by the altar that serued at the altar with other like reasons in that place and to the Galatians if you consider them and gather them out Had the priests of the law the tenth part and shal the ministers of a better testamenc haue neuer a part Such maintenance wil haue such ministers in time out of question to the vtter decay of learning pietie and religion and to the bringing in of al barbarisme error as Satan wisheth Worthie is the vertue of Nehemiah touching this matter euerlasting remembrance and imitation of them that haue like authoritie feare God He finding that the priest Eliashib who had the ouersight of that which belonged to y e maintenance of the priests being ioined in affinitie with Tobiah y e Ammonite an enemie of the Iewes the portions of the Leuites were not giuen them but euery man was fled to shift for himselfe amongst his friends most zealously reformed it as there you may sée threw out Tobiahs vessels thrust out Eliashib placed them y t were counted faithful brought the tithes of corne and wine and oile into the house of the lord againe Marke the state of our times and sée if such Tobiahs be not yet amongst vs and such Eliashibs who dealing togither in all vnrighteousnes conuey the portions of the Leuits by little and little from the church y t all may come to ruine vtter confusion in time They must haue the tith corne the glebe land peraduenture the house also for a dairie and their cousen Eliashib the minister there shall haue the tith géese and the egs at Easter But shall not god visit this great impietie O lord O lord in mercie forgiue the sins of the land and the iniquitie of thy people deseruing iustly the losse of thy worde sweet libertie of their consciences yet yet shew fauor For these mercies raise vp workmen y t are able to féed thy people as they ought either conuert or confound these church-robbers that sauor nothing but their 〈◊〉 gaine that taking thus dailie away the rewarde of knowledge indeuor the death of thousaÌ„ds thousands of soules 〈…〉 created Stirre vp Nehemiah thy faithful seruant to redresse this sin and to settle things carnal as shalbe 〈◊〉 to them that so â—â—spiritual that God be not mocked Howe that be thy people sheepe of thy pasture shal giue this praise for euer for so great a mercie Amen Amen 8 So Iacob dwelt in Egypt in the best of the land grew and
The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. â—sau his â—lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling commâ—s an exalting Verse 12. The ladder what it signâ—fieth Col. 1.20 The Lord not Angâ—lâ— kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpoÌ„ whom we rest Esay 28. Psalm 45. Diâ—nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. â—3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the promâ—sâ— so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cuâ—tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse â—â— Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections â—n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est suturâ— God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerouâ— often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scripâ—ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1â— 10. Theodorâ— lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against oâ—fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no sâ—re â—â—tâ—es of Gods loue The godly stâ—ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers theÌ„ our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18
this house not to Zache alone but to this house c. 13 Obserue it also how earely this King riseth in the morning after hee was thus admonished to performe the Lordes will and euen hartely consider with your selfe that if a Pagan coulde not thus bee quiet to deferre amendment after hee was wakened and warned by God to reforme hys faulte how is it possible that Gods spirit should bee in vs and yet no more touch feeling sense remorse nor amendment then was in the dayes of our ignorance and deepest darkenesse Truly it cannot be but this heathen King will accuse vs in the great day if it be not better with vs. 14 It is sayde agayne in the text if you marke it that when hee was vp thus earely hee called all hys seruants together and telleth them all both to take away all suspicion of hys fact with Abrahams wife and so to cleere her credit which hee was to bee carefull of and also to teache hys seruants by hys example euer whilst they liued to beware So carefull are good mindes not onely of themselues but of theyr charge And how much the serious and earnest warning of so great a personage may doo I referre to your experience Would God such warnings and speaches were more often made by such But because you should not doubt of it the spirit of God hymselfe hath testified so much in this place and sayth they were all afrayde See then the piercing power of a good exhortation or admonition made by a superiour Therefore agayne I say greatly to be wishshed they would speake more often The third part THe 9. verse These things thus done the King called for Abraham and talketh with hym which teacheth vs that a true touched heart indeede with the word of God is not prowde nor disdaynfull but admitteth of farre inferiors vpon occasion to speach If this King had followed the customes of some in our dayes that be no Kings nor Gods neyther hee would haue sent out a message to Abraham by some page boye or woman and haue kept his state with great disdayne that a stranger as Abraham was should come to speach with his owne person But it is enough Religion is humble and Atheisme is prowde and sirly as the Deuill for such hart such show 2 What hast thou done Abraham sayth hee c. A phrase and manner of speach if you marke it that sheweth a wakened spirit in Abimelech from that great securitie whereinto hys carnall affections had cast hym And it is a speach that would wonderfully profit vs if wee woulde vse it to our selues now and then demaunding of our selues what we haue done The drunkard if God gaue him an hart to say alas what haue I done surely hee woulde amend so the swearer the slanderer and such lyke 3 What haue wee sinned sayth hee wee wee A notable estate when a Gouernour ioyneth himselfe with his people in this to auoyde sinne caring that neyther they nor hee doo any thing that may bee sinne and offend and still carry your eye vpon it how hee calleth sinne sinne in himselfe aswell as any others no way excusing or shifting or diminishing the matter with respects of yeares of estate of frayltie or any such like and yet hee an heathen and wee Christians 4 Vpon mee and my kingdome sayth hee full well confessing agayne that a superiour sinneth not to the hurt of hymselfe alone 5 But how should Abraham bring a sinne vppon them verely because hee sayde shee was his Sister and so gaue occasion to the King to offend to his owne harme and his kingdomes Well then we learne that to giue one occasion to sinne is to bring sinne vpon him and therefore wee must make more conscience heereafter of ministring occasions then happely heeretofore wee haue done 6 Passe it not ouer how this heathen King caulleth taking an other mans wife thus but vpon ignorance not onely a sinne but a great sinne a strange sinne and a thing that ought not to be done You knowe our dayes and the manners of the same I say no more your selues be iudges whether Heathens and Pagans shall not rise in iudgement against some that cannot saye they knewe not that shee was his wife and yet no remorse Doo these men thinke there is a God a hell any damnation or saluation would God they did It would wring some grace out of them if not for loue yet for feare 7 In Abrahams answere that hee thought the feare of God was not in that place and therefore they woulde kill him for his wiues sake You see what holdeth out and what letteth in all wickednes into a place be it kingdome or towne or house If the feare of God be there the banke is strong the fluds of lewde life cannot ouerflow but if it be not no thing so horrible but it will enter yea euen this in Abrahams iudgement that a man shall be murdered for his owne wife Happy then is the place where this feare is and curssed where it wanteth Lastly the Kings gifts and liberalitie to Abraham his kinde offer of his land to dwell in his good nip that he gaue to Sarah for her dissembling saying hee was her brother whome God had giuen her for her husband and to be a veyle to shield her and couer her from all harmes are good fruites of a hart moued with that which God had sayd to him and for our instruction Also that Abraham prayeth for him hartely and vnfaynedly and is in perfit loue and charitie with him though somewhat he had wronged him is worthy noting And lastly how when sinne is reformed God altereth his punishments and taketh them away healeth all the house whome hee had closed vp from bearing of children with such other things are matters of profit to vs if wee marke them Blessed is that man and woman that heareth God warning them obeyeth his warning willingly as this King did abhorreth that which is euill with him and with speede and care reformeth things amisse as he did for such will all godly Abrahams pray and God by them will be intreated to take punishments away and to put mercies in their place to his great prayse and their great comfort euermore Chap. 21. The generall heads of this Chapter are these three The birth of Isaack from the 1. to the 14. The banishment of Agar from the 14. to the 22. The couenant betwixt the King and Abraham THe first particular I note is this the performance of that promise in his appoynted time that was made vnto Sarah before in the 18. Chapter verse 10. concerning a Sonne It doth assure vs thus much that the word hath not passed Gods lips euer which proued not true and shall proue true to the worlds end Truth being essentiall to him and he neuer changeling onely this there is a season and time appoynted either reuealed or otherwise which wee