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
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
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
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
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
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
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
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
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
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
institution as was noted before but teacheth also howe deere and beloued shee should bee to her Husbande for whose good shee was ordayned and giuen Who wyll not cherishe foster and loue what is giuen him for a helpe not by Man but by GOD himselfe Her helpe consisteth cheefely in three things in bearing him Children the comfortes of his lyfe and sâ—ayes of his age which hee cannot haue without her In keeping his bodye holye to the Lorde from filthye pollution which the Lorde abhorreth The Apostle so teaching when hee speaketh thus For the auoiding of Fornication let euerye man haue his owne Wife and thirdlye in gouerning his house Children and Familye and many wayes â—ending his owne person both in sicknesse and health These all and euerye one are great helpes and therefore the Woman iustlye to bee regarded for them In this last Man also hath his care to wit so to furnishe the Woman with direction and abilitie that shee maye doe within dores what of her should bee doone Wherevpon the man is compared to the Sunne that giueth light and the Woman to the Moone that receyueth light from the Sunne Mulier fulget radiis mariti the Womam shineth with the beames of her Husbande is an olde saying because hee should prouide what shee may dispose and shyne withall in her house to both his and her comfort and credit But it is quite contrarye with many idle Drones that shyne with the beames of theyr Wiues that is idelye lyue by their Wiues sore labour and wickedlye spende what they truelye get by daye and by night with anye industrye 4 But wherevpon was Woman made Surelye not of an outward but of an inwarde parte of Man that shee might bee most deere to him euen as his inwardes Not of the head of Man least shee should bee proude and looke for superioritie Not of the foote of Man least shee should bee contemned and vsed as farre his inferiour but of hys side that shee might bee vsed as his fellowe cleauing to hys side as an inseperable companion of all hys happes whylest they two lyue And as the ribbe receyueth strength from the brest of Man so dooth Woman from her Husband hys counsell is her strength his brest should shee accounte of to bee ruled and gouerned by in all her wayes and seeke to please him and ease hym from all greefes as shee any waye can knowing euer that shee is most weake without her husbands brest from which commeth all her strength and good comfort at all times No creature had his Make made of his owne flesh but Man and therefore no creature vnder heauen should bee like man in the loue of his mate but Man aboue them all 5 It is if you marke it not onely sayde that God made Woman but that hee brought her to Man and thereby we are taught that marriage is not euery meeting of man and woman together vpon theyr owne heades but when God bringeth them together eyther to other and God bringeth not together except in his feare they meete with consent of Parents and such as are interessed in them and all due circumstances and order appointed by God and vsed by his Church wherein they liue Againe it teacheth his worke and prouidence still to be to bring euery man his mate House and riches saith Salomon are the inheritance of the Fathers but a prudent wife commeth of the Lord. Againe He that findeth a wife findeth a good thing and receiueth fauour of the Lord The Lord therfore I saye did not onely at the first bring the Woman to the Man but euen yet styll and for euer hee is the bringer of euerye Woman to her Husband and of euery Husband to his Wife that meete as they ought in his feare Praye therefore euer to this Fountaine of mercie when these matters are in hande that heâ— in his goodnesse would bring a good one c. For He that hath gotten a vertuous Woman hath begunne to get a possession she is a helpe like vnto himselfe a Piller to rest vpon If there bee in her tongue gentlenesse meekenesse and wholesome talke then is not her Husbande like other men Where no Hedge is there the possession is spoyled and hee that hath no Wife wandreth too and froe mourning c. 6 That a man ought to forsake Father and Mother and cleaue to his Wife It declareth againe what neere and deere a coniunction is betwixt them two what vnitie and agreement ought euer to be what monsters they be that seeke to seperate their bodyes or mindes that are thus conioyned with diuers such points And it is not to be vnderstoode as though mariage freed children from the honor of their parents but onely so farre am I to forsake Father or Mother as the cleauing to them is the forsaking of my wife for if these two be repugnant one to the other then is the wife before the parent but if both may stand together then is the bâ—nd to parents firme and fast still and they to be cleaued vnto also and not forsaken 7 The man and his wife were both naked and not ashamed That they were created naked doth well declare how peaceable we should be amongst our selues and how contrary to our beginning these weapons and armour be that now we are forced to vse We were made then and are borne now with no iacks on our backs no sallets on our heads nor speares in our hands but naked and now we be armed iâ— such sort that if a beast should be brought forth in resemblance like vs when we be so armed surely it woulde bee accompted a great monster and brought foorth for the hurt of all other creatures Secondly it doth teach vs how we should depart againe surely naked for as naked we came so naked shall we go and cary no more away then wee brought with vs. Thirdly it stayeth vs with comfort when any losse befalleth vs of these worldly goods for so did it Iob when vpon his losse he sayd Naked came I out of my mothers wombe and naked must I returne againe the Lord gaue and the Lord hath taken blessed be the name of the Lord eueâ— 8 That they were placed in Paradise naked so to remayne if they had not fallen sheweth vs how God would haue vs walke before him verely naked without clokes and couers maskes and shadowes of any coloured craft This nakednesse and nuditie not of body but of minde of counsells and actions the Lord euer loued and the contrary cloking he as hartily hateth Wo be vnto you that seeke deepe to hide your counsells from God sayth the Prophet Esay for your works are in darkenesse and you say who seeth vs and who knoweth vs 9 That they were not for all that ashamed fauoreth nothing any fantasticall Anabaptists that will go naked but declared the innocency that
thing the Lordes sentence as a thing that might fall out if she did eate shee could not bee brought to disobey therefore worketh he away from before her eyes that dread I warrant you with all indeuour The case is ours euen at this day As long as the iudgements of God are before our eyes agaynst sinne we feare to sinne and this feare is as a strong banke to keepe out the waues of wickednesse from ouerflowing vs. But if once the Deuill shake from our hearts thys dread by any meanes as by hope of secrecie impunitie mercy in God repentance in our selues long life good works or what soeuer as hee hath infinite meanes then drawe wee with Eue to a deadly fall and the will of Satan is almost wrought See examples of both Ioseph feared God and this feare most strongly beat back the waue that woulde haue all to wet him had hee yeelded to hys Mistresse The Midwyues the lyke and many mo But out of Dauids minde hee got this feare and hee had his will From Cayne from Absolon Achitophell Iudas and thousands dayly hee doth the same and hath his will Beware then of such bould lyes as tend to depriue vs of this holy feare Such bee these doo this or that consent to mee yeeld to mee wee will saue you harmelesse wee wyll haue a shift c. Fourthly the text sayth Shee sawe that it was good to eate and fayre to the eye noting thereby a lusting looke or a looking lust with a delight in the thing that God had forbidden another mightie meanes to pull her to hell then and vs and all flesh now and euer For that looking eye of Putiphars Wife vppon the bewtie of Ioseph made a lusting heart and a sinfull soule within her So did it in Dauid when hee sawe Berâ—abe Heerevpon the eyes are sayde to bee full of adulterie and hee that thus looketh to haue committed iniquitie in his heart Her ambitious minde was an other meanes noted in the wordes also and still it continueth a meanes to much euill Marke Eues fall then and these helping meanes beware the one and escape the other 3 But how could the Serpent speake since this power is not geuen to beasts but only to man No question it was not the Serpent by his owne power but Satan in and by the Serpent which is not impossible We reade of Achilles horse that foretould his mayster of his death of the flud Causus which saluted Pythagoras of the tree that spake to Apollonius of the oke Dodonaea which spake like a man of Iupiters Bull and many such which who so considereth the guiles of Satan hee needeth not to reiect as vntrue and impossible When God permitteth Satan is able to shrowde himselfe vnder the creatures as may best fit his purpose Many wicked Southsayers Satan casteth into pangs and fits of furie and then speake they by him or he rather by them what he will 4 In that Satan chose the Serpent rather then an other creature because he was wily and subtill me thinke it shoulde giue a good watchword to the crafty heads of this world to take heed least Satan make also choyse of them for some purposes as fittest for him and best able by their guilefull fetches that they abound with and excell in to serue his Deuilship Surely we see by this they are liker to be assayed then playne men and true dealers are For playne men and women that walke playnly vprightly iustly and honestly they will not fit the Deuils turne indeed they are too good for him and God will not suffer them to be abused by him but will set hym packing and sheld them from him but where there is a crafty companyon full of subtilties sleights wiles and false patchings walking deceitfully in all his doings O there is a seruant for the deuills owne tooth and at him will he he shall fit the deuills turne many wayes 5 How was it that the woman was not afrayde when the Serpent came to her and offred to talke with her some thinke because his shape was then otherwise then it is now God his cursse vpon him hauing altered both his forme and going Better me thinke answere they that say because as yet there was no enmitie set betwixt the woman and him Cyrill thinketh because the woman in simplicitie thought that such other creatures spake aswell as her husband and she 6 She was thus tempted seduced and ouerthrowne in Paradise and it may well admonish vs that if that Paradise coulde not free them from temptation surely our Paradises heere shall neuer do it But euen in our Princely Pallaces our glistering Chambers our daintie and delicate Gardens the Deuill will be chatting with vs and seeking to worke our woe for euer and euer if he can Nay would God these paynted Paradises were not rather the places and meanes of our wofull faulls then poorer places be wee geuing our selues so much to the pleasure of them that God is forgotten and the passage to Satans pleasure layde open a thousand wayes O how haue they fallen swimming in pleasures that stoode most holy when they had fewer delightes O how haue courts of Princes robbed them of vertue when in countrey and meaner places no Deuill could violate or defyle Bewace wee then Satan euen in our Paradises yea rather I say then in poorer Cotes when euery thing about vs is bright and braue beware wee that enemy that is black and foule Many pleasures should effect many desires to please the giuer God almightie and no pleasures should make me wanton lusting and longing for vnlawfull things Let Eue bee remembred where shee was deceyued and I say no more it was in Paradise 7 In the former Chapters we haue heard nothing but the Lord sayd the Lord sayd but now come we to heare the Serpent sayd and the Serpent sayd So see wee playnely how after the word of God commeth the word of the Deuill It was not so then onely but it hath so continued euer since When the Lorde hath spoken by the mouth of his Minister Prophet Apostle Pastor or Teacher then speaketh Satan by his Serpents contrarye They in the Church these assoone as they be out of Church yea many times euen in the Church they will be hissing in their eares that sit next them If God haue spoken to a childe by his parents to a seruant by his maister to a man by his freend what is true and good streight commeth a serpent one or other and ouerthroweth all leading them captiue to a contrary course What say these serpents will you be thus vsed will you beare all this you are now no childe do this and do that you shall not dye but you shall liue and be like Gods knowing good and euill c. But as Eue sped by this Serpent so shall you by those if you auoyd them not Such serpents were those yong Counsellers that made Rehoboam Salomons
sonne do contrary to the aduise of the old counsellers to his great losse Againe marke heere which was first the word of God or the word of Satan Dixit Dominus the Lord sayd goeth before Dixit serpens the serpent sayde and so you see truth is elder then falsehood and Gods word before Satans lyes that is Tertullians rule to know truth by namely to looke which was first Quodcunque primum illud verum quodcunque posterius illud falsum Whatsoeuer was first that is true whatsoeuer was later that is false and that is first that was from the beginning and that was from the beginning that in the writings of the Apostles may finde his warrant Let it not blinde you then that such an error hath continued a thousand yeares if it be to be proued that a contrary truth is elder farre 8 Satan tempteth the woman as the weaker vessell and if you haue any thing wherein you are weaker then in another beware for hee will first assault you there It is his manner lyke a false Deuill to take his aduantage Happely you are easilyer drawen to adulterie than murder that then shall please him hee will begin there So did he with Dauid and then brought him to murder after Dauid was weaker to resist the one theÌ„ the other Thinke of your fraylties and be godly wise where the wall is lowest he will enter first 9 He telleth her they shall be like Gods c. And it is his continued practise still with hope of higher climing to throwe downe many a man and woman He will tickle you with honor with wealth with friends and many gay things that you shall get by yeelding to him but whilst you so looke to mount aloft to better your state and to inioy promises downe shall you fall from heauen to hell and finde a false serpent when it is too late to call againe yesterday that is to vndoo what you haue done Our mother Eue whilst she looked to become like God and her husband with her she became like the Deuill and cast away her husband also euen so shall you if any vayne hope promise or speech tickle your heart to offend the Lord vndo your selfe and friends 10 When she had eaten she gaue to Adam She was deceyued and so was Adam And many a man is deceyued by his friend both in matters of religion of the world when the friend is once deceiued himselfe and doth not know it Eue meant him no harme and yet she hurt him because she was wrong her selfe Many a Papist maketh a Papist and thinketh well but erroneously Good is that friendship therefore where no part is wronged and a faire warning is this for all people to beware what they are perswaded to euen by their friends Agayne why did Satan not perswade Adam himselfe but set Eue to do it because full falsely he knewe there is no easyer way to deceyue the man then by his wife the husband yeelding to her often what hee will to none This continueth still a pollicie of his and many a man still dayly falleth by this meanes But good wiues wyll learne by this what they perswade their husbands too and wise men what they consent vnto 11 When they had both eaten the text sayth theyr eyes were opened meaning the eyes of their minde and vnderstanding but because in other places the like is sayde of the eyes of the body therefore heere consider you how many wayes both the one and the other are sayd to be opened For the bodily eyes they are opened three wayes First when of blinde they are made seeing So were the blinde mans eyes opened in the ninth of Iohn and else-where others Secondly when a man is made to see that whiche before hee could not see though hee were not blinde As when Balaams eyes were opened to see the Angell in his way with a drawen sword whome before he sawe not and yet was not blinde When Elizaeus man was made at the prayer of hys mayster to see the fierie chariots and horsses for his maysters defence when the towne wherein he was was besieged When Agar was made to see the well where she might giue her childe drinke in the wildernesse which before she could not see though her eyes were good Thirdly and lastly the bodely eyes are sayde to be opened when they are made to knowe and discerne what before they sawe playnely and yet did not knowe Thus were Elisha his enemyes their eyes opened when they were in Samaria and their eyes that were going to Emaus These men sawe but they knew not what they so sawe till their eyes were opened Then the first knewe that they were in Samaria and the other knewe that hee was Christ that had talked with them Now for the eyes of the minde they also are opened three wayes First by doctrine and teaching Thus sayth God to Paule I haue made thee a Minister and send thee to the Gentiles to open their eyes that they may turne from darkenesse to light c. Secondly by aduersitie and affliction for vexation giueth vnderstanding sayth the Prophet So were the prodigall sonnes eyes opened to see to take a better course then he did which in his iolitie he did not see Thirdly and lastly by conscience and feeling of sinne committed Thus were these our first parents eyes opened euen to see how fearefully they had sinned and fallen from God This of all other is the dreadfullest blindnesse not to see sinne and this opening of eyes by pearcing a blowe into my conscience is consequently most fearefull Thus againe were Iudas his eyes opened to see how he had sinned in betraying innocent bloud and when he sawe it not able to abide the smart of it he hanged himselfe Pray we therefore euer against this blindnesse 12 They are ashamed and make couers for their nakednesse had they bin as carefull not to be shamefull as now they are to couer their shame it had bin well Or were we yet as carefull not to do euill as we â—re to hide it when it is done it were also well but we eate more to couer then to auoyd 13 Their aprons were but figge leaues and what couers soeuer we deuise for sinne they be like these aprons that is seely couers and poore shifts God wâ—t before his eyes that seeth all Trust not to them deserue not to looke them The second part of the Chapter Verse 8. 1 WHen they had thus sinned God is sayde to haue walked in the garden in the coole of the day That is nothing else but God in mercy came to visit these sinners and to reueale vnto them what state they were in which except he had done no question but Satan had drawne them further to more iniquitie his manner being to go forward to worse and worse where once he hath begun if God let him
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
siluer or golde all is but an halter And it should make vs sighe rather then swell with pride as we doo It should humble vs trulye and serue our neede it should neuer make vs hawtie and serue for pompe 8 Adam is thrust out of Paradise to paine and labour And it teacheth the iudgement of God vpon all such as being by hys mercy preferred to places of honour pleasure and good graceleslye abuse them and themselues in them to the Lordes disliking Surely they shall bee thrust out then in the Lordes iustice and wrath when he seeth his time 9 The Garden is garded by the Cherubins and the blade of a Sword shaken that Adam by a visible signe being put out of all hope to recouer it and his estate anyemore might quietly subiect himselfe to the Lords ordinance and faule to till the earth as he was inioyned If any should thinke the Lord might haue kept the tree of Life from him and let him neuerthelesse inioye the Garden Truth it is he could so but he would not so Thereby as in figure declaring thus much That if any man be not vouchsafed by Gods mercy and sauour to inioy Christ Iesus the true Tree of Life the same may haue no place in the kingdome of God the true Paradise And thus much for a taste of the good of this Chapter being but a liâ—le to that which might be noted for if either I should seeke to note all or amplifie these notes as I might I should ouer burden the buyers whome I seeke to incourage by smalnes of price and attempt to do what no man can do Chap. 4. The cheefe heads in this Chapter are these three The propagation of mankinde The murder of Abell by Cain his brother And the punishment of the same by God 1COncerning the first it is said that afterward the man knew Heuâ—h his Wife as if hee should haue sayde after man was cast out of Paradise then this was Which some wicked spirites inflamed with venome against the holy institution and ordinance of God haue snatched at and thereby sought to blemish godly mariage saying it was then vsed when paradise was lost and not before then Adam knew his wife and not before But these wicked impes should know that if we should alwayes reason from the order of speeches in the word of God we should make many absurdities The maner of the Holy-ghost being so often to speake of that last that was done first and of that before that was done after In Samuel it is said They claue the wood of the Cart and offered the Kine for a burnt offring vnto the Lord and then in the next verse They tooke downe the Arke and put it vpon the great stone as if they had clouâ—n the Cart wherevpon the Arke was before they tooke the Arke downe which could not bee yet the order of the wordes are so A number of such places there be in the Scriptures in all which as there is a plaine figure putting that after that was doone first so may it be heere very well that Adam knew her before although now spoken of and not before and so the Act of Mariage nothing impeached by this order of wordes Bâ—t suppose it were not so but that nowe first he knewe her yet cannot these Spirits denye but euen in Paradise it was said Increase and multiplie thereby authorising and sanctifieng the act if they had neuer fallen so that holy euery waye standeth Gods ordinance notwithstanding this word Afterward Adam knew his Wife 2 When Heuah had borne her first sonne Cain shee sayd I haue receyued a man from the Lorde The first mother that euer was abscribing the first Childe that euer was vnto Gods giuing so then acknowledged so euer since acknowledged by the godlye that children are a blessing comming onely from the Lord He maketh the barren woman to bring forth and to be a ioyfull mother of Children and he onely dooth it 3 She called her eldest Kaine which signifieth a possession and her second sonne when she had also borne him Habell which signifieth vaine or vnprofitable By which diuersitie of names euidently appeareth a diuersitie of affection in the namers and so teacheth vs two things First the preposterous loue that is in manye Parentes esteeming moste oftentymes of those Children that are woorste and least of them that deserue better Theyr Kaines be accounted Iewels and wealth but theyr Habels vnprofitable needelesse and naught Secondlye it teacheth the lot of the godlye in this worlde many times euen â—rom theyr verye Cradle to bee had in lesse regarde then the wicked are So was heere Abell so was Iacob of his Faâ—her so was Dauid and many mo Such and so crooked are mens iudgements often but the Lords is euer streight and let that be our comfort he preferreth Abell before Cain whatsoeuer his parents thinke he loueth Iacob better then Esau and hee chooseth little Dauid before his tall brethren hee seeth the heart and goeth thereafter when men regard showes and are deceyued Care away then if my heart be sounde God esteemeth me and let man choose 4 Their trade of life and bringing vp we see the one a keeper of sheepe the other a tiller of the ground both holye callings alowed of God Idlenesse hated then from the beginning both of the godly and such as had but ciuill honestie or the vse of humaine reason The antiquitie of Husbandrye heerein also appeareth to the great praise of it and due incouragement vnto it But alas our dayes many things hath time inuented since or rather the Deuill in time hatched of farre lesse credit and yet of more vse with wicked men a nimble hand with a paire of Cards or false Dise is a way now to liue by and Iack must be a gentleman say nay who shall Tilling of the ground is to base for Farmers Sonnes and we must be finer But take heede we be not so fine in this world that God knowe vs not in the worlde to come but say vnto vs I made thee an Husbandman who made thee a Gentleman I made thee a tiller of the ground a trade of life most ancient and honest who hath caused thee to forsake thy calling wherein I placed thee Surely thou art not he that I made thee and therefore I know thee not depart from me thou wicked one into euerlasting fire 5 In the next place mention is made of the sacrifice or offring that these two brethren brought vnto the Lord. The Apostle saith that Habell by faith did offer Faith euer presupposeth a word because it is a frute that springeth onely of that seede and therefore it necessarily followeth that albeit wee read not preciselye when God taught them thus to worship him yet certaine it is that he taught it and commanded it otherwise it could not bee doone of faith nor please him Most
theyrs and by him onely it was produced to and for such terme as it was Neuerthelesse if we speake of causes in nature by which also God worketh when it pleaseth him diuers and sundry there were then now to be remembred if we will wherefore their life might passe ours as it did and bee so long The indifferent mixture equall temperature and good disposition of the cheefe and first qualities heat colde moysture drynesse is in nature the ground of life and by all probabilitie in that beginning this was so more then now Their dyet better and temperance more from surfetting and fleshlye pleasures then is now The region they dwelte in hote in a strength to drye vp and consume superfluitie of humors when anye were corrupt and rotten Theyr mindes quieter from eating and gnawing cares the shortners of mans life since iniquitie then being not so strong manye woes and vexations were vnfounde And lastly the fruites of the earth in their puritie strength and vertue not corrupted as after the Flud and euer since still more and more might be to them a true cause and a most forcible cause of good health greater strength and longer life then euer since by nature could bee 5 Their certaine death is noted to showe the truth of Gods worde euer infallible and vnmooueable The Lorde sayd if they did eate they should dye they did eate then death must folow or God be vntrue warning vs faire if wee will bee warned neuer to mince and qualifie what the Lorde pronounceth peremptorilye and flatlye for hee wil be true doe what we can and we shall fiâ—de it so Adam liued nine hundred yeares and thirtie but hee dyed Sheth nine hundred and twelue and he dyed Methuselah nine hundred 69 and yet he dyed dyed dyed is the end of all that God might bee true how long soeuer they liued The â—ame word of the Lorde is no falser nowe then then but the same for euer and therefore for this eaten Aple against commaundement dye we must still and whilst the world indureth would God this repetition of death death to all these Fathers might make vs as dulye to remember it as wee are sure truely to finde it To finde it I saye and God knoweth not wee how soone To daye I to morrowe thou saith the Wise man His conceipte was not vnprofitable that imagined mans life to be as a Tree at the roote whereof two Mise lye gnawing and nibling without ceasing a white Mouse and a blacke The white Mouse hee conceiued to bee the daye and the blacke Mouse the night by which daye and night mans life as a tree by continuall gnawing at last is ended Who can nowe tell howe farre these two Mise haue eaten vpon him Happely the Tree that seemeth yet strong ere night may shake and ere daye againe fall flat downe O let vs thinke of this vncertaintie and that is all I wishe by this speeche Adams coate of Skins might fitlye remember him of this And what weare wee still in our most ruffe which appertayned not sometime in some sorte to a liuing creature by whose death we being clad may fitlye thinke of our owne deaths that are so sure But you see the Snowe howe blinde it makes a man by his great whitenesse so dooth this worlde by his manifolde pleasures baytes and allurement dazell our eyes and blinde vs so that wee forget to dye wee dreame of life when there is no hope and wee cannot heare of it to goe awaye O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all thinges yea vnto him that yet is able to receiue meate 6 In the 22. verse it is sayd that Henoch walked with God To walke with God sometime signifieth to obey and serue to reuerence and feare the liuing God and by the way when it dooth so if godly men be said to walke with God I pray you with whom walke they that are vngodly Surely with him that if they saw him would feare them and shame them to bee arme in arme with so foule a guest But what the eye seeth not the heart feareth not yet the end will finde it when it is too late In this place to walke with God signifieth he was translated out of this life and world not by death as others but aliue as were no others then to liue with the Lord. Which translation to him was insteed of death that following to him by this rapt that to others without it after death The Lord did this to giue vs some signe of the resurrection to a better life prepared and to be a testimonie of the immortalitie of soules and bodyes As to inquire where hee became is meere curiositie The like wee read of Elias the Prophet that he also was caught vp into heauen in this extraordinary manner Many vaine motions about them both by idle heads which I will not scan Yea euen godly men haue waded further then by any necessitie they were constrained for where God hath not an answer we should not haue a question that is where it pleaseth him to be silent we should not be sifters for he concealeth nothing that may be profitable Syrach is alledged where it is said that Henoch was translated into Paradise But as the booke is not Canonicall so in that is the Latin translation false the Greeke hauing nothing of Paradise but simply that he was translated Other guesses and talkes I take as they be onely guesses and passe them ouer Where should they be but with others of the godly where they are their bodies in the rapt changed as the Apostle saith all ours shall be when corruptible shall put on incorruption and mortall immortalitie and as they that bee aliue at the Loâ—des comming shall be changed For wee shall not saith he all dye but we shall all be changed The Lorde shall descend himselfe from Heauen with a showte and with the voice of the Archangell and with the Trumpet of God and the dead in 〈…〉 first Then shal we which liue and remaine 〈…〉 vp with them also in the cloudes to meete the Lorde 〈…〉 and so wee shall bee euer with the Lorde So were these no question at this time changed That againe the 〈◊〉 may be so caught the Apostle showeth when he sayth he was so wâ—â—ther in the bodye or out of the bodye saith he I knowe 〈…〉 thereby that both might bee Wee read howe Philip was caught from the Eunuch and found at Azotus but I go no further in this matter 7 God tooke him awaye saith the 24. verse and it maye well remember vs of the care that the Lord hath ouer his euer to deliuer them from the woes of this worlde when it shall be good He seeth and knoweth vs and our estate while it may
earth which the Lord hath curssed The Arke a figure of the Church for as out of that there was no safetie so out of the Church there is no saluation The matter of it must not be euery thing but of Pine trees direction was giuen The children of the Church are not euery sort not they which are borne of bloud nor of the will of the flesh nor of the will of man but of God The Pitch represented the loue of the Church wherewith as with glew the members are vnited and fastned together Within and without the Arke was pitched and within and without a true member of the Church is vnfayned loue He loueth within he loueth without he loueth without and he loueth within it is not secret and cannot be seene it is not seene outward and wanteth within but truth and show and show and truth go together in this man O blessed pitch would God we were all thus pitched for the more of this cleaueth to our fingers the better we It defileth not but maketh vs holy before the Lord. In the Arke were diuers roomes and in the Church are diuers gifts diuers orders and degrees of men In the heauen we seeke for diuers mansions In the Arke are beasts vncleane aswell as cleane and in the true Church and of the true Church hee that denyeth sinners to be shall prooue an Anabaptist The window they say might represent the Gospell and the preaching thereof for as by that window came light into the Arke to lighten their bodyes so by the preaching of the Gospell commeth light into the Church to lighten the hart and minde and vnderstanding of those that are within The dore Christ I am the dore and so as foloweth The Arke was great and very great So is the Church of great largenesse dispersed by God both farre and wide Reade the 54. of Esay 2. Reioyce thou barren that bearest not c. inlarge thy tents c. The flood resembled Baptisme which killeth the ould man and restoreth the new while the Arke was preparing sayth S. Peter whereby eight soules were saued in the water whereof the baptisme that now is answering that figure c. saueth vs also by the resurrection of Iesus Christ Finally and lastly the Arke was tossed in those waues of water both vp and downe and so is the Church whilst it heere is militant too and fro Yea euery member doth witnesse this tossed of the world tossed of flesh tossed of Satan and tossed by sinne neuer able to hould together if God as he did the Arke did not defend it guide it and keepe it and gouerne the waues that they shall not hurt further then in mercy he will heale againe This is the figure of the Arke and summe of this Chapter Chap. 7. Hauing heard in the former Chapter the sinne of man in those dayes and the gratious striuing of God with him to bring him to amendment geuing euen then when he might iustly haue punished yet an hundred and twenty yeares to repentance In this Chapter we shall see how all this goodnes of God was despised and neglected those hundred and twenty yeares in all wickednesse likewise spent and therefore God forced as it were at last to bring the flood vpon them The generall heads may be these two The entrance of Noah into the Arke The comming of the flood vpon all flesh 1COncerning the first it is to be obserued that God biddeth him enter into the Arke thereby giuing his faith that sure stay of the word without which it must needs haue wauered and bin shaken in pieces in that great tryall And Noah his not entring till he was bidden teacheth vs truly to take God for our guide in all our actions and his word for our warrant and assurance in what we go about 2 The Lord sayth he saw Noah righteous in that age before him not meaning thereby that Noah wanted weakenes of humane imperfections but so calling him in respect of others and because he had a desire and hartie affection to be such an one Whereby we haue giuen vs a great comfort that the Lord doth measure vs according to our will and not according to our power and finding vs willing with vnfayned affection to serue him vprightly which will yet commeth not of our selues he voutsafeth vs the honor and title of righteous men notwithstanding our great weakenes and want of perfection These and such like places we should euer haue in store against those fiery darts of our deadly foe that would perswade vs we are nothing regarded of God because we labour of some imperfections How honorable is the remembrance of their faith in the 11. to the Hebrues all which had their wants and many infirmities 3 The addition of the words before me make his prayse great and his vertue true for many seeme glorious before men which before God are nothing so that is true righteousnes which before God is so This if we thought of aswell as we knowe we would more regard God and lesse thinke of men whereas now we prick at it as our great marke to be approoued of men and to gayne their prayses 4 A question is asked why of cleane beasts by seuens and of vncleane but cupples were taken and preserued And the best answere is after the preseruation of seed because the cleane serued for sacrifices which God had apointed to be serued by God then prouided for coÌ„manded exercises that there might â—e to performe them with and we as though we were not his children nor euer meant to be his heires most carelesly contemne theÌ„ and will prouâ—de nothing for theÌ„ if we prouide any thing it shalbe how to hinder them put them downe and this is our resembling of God 5 God telleth Noe when he would begin to rayne and how long he would continue that his faith might be firme in euery respect and not doubting since nothing more greeueth God then so to do as you may remember in diuers examples of the best men as in Moses and Aron those great pillers who for their doubting and wauering went neuer into the land of promise In Zacharias whose doubting brought him dumbnes for a time and such like When God sayth he will do a thing he would be beleeued and because he knoweth our weakenes he prouideth often for vs by such particular circumstances as heere you see 6 Noah was not only saued but his wife his sonnes and his sonnes wiues yet reade wee not of their righteousnes as of Noahs But this is the good that commeth by the company of the godly euen to be within the shadow of Gods great mercy for their sakes So good is the Lord to his louing children that to their friends also hee will be good So was hee to Lot and to his friends if they would haue bin ruled So was hee to Rahab and her fathers house So is his manner
and the windowes closed to stay the flood profit by it in a godly policie after this sort that if any flood of sinne and streame of iniquitie go about to drowne vs we stop the fountaine and close vp the windowes by which it issueth and getteth out so shall we stay the course of it in Gods blessing and be free from danger O that this lesson were learned in Court and countrey fully and well then many a filthy flood would be religiously stayed and many a sowsing waue of a sinfull temptation be beaten backe I say if the fountaines were stopped and the windowes shut conceyue of it further and meditate of it a whole houre by your selfe I say no more 4 The Arke stayed about the 26. of October vppon the mountaines of Armenia and why because wheÌ„ wind bloweth water faileth sayling is dangerous the rocks may be hit vpoÌ„ what a prouideÌ„ce then is here for poore Noe in his gratious God what a preuention oâ— danger shall nothing make vs know him â—nd his sweete goodnes â—â—yle we then on in the sea of this world while God will surely when it shall be good he will make vs to rest and preuent our perill if we trust in him and O Lord giue faith and patience for thy mercy sake 5 In the tenth moneth that is about the 28. of December as we recken were the tops of the mountaines seene a good token and comfort of an ende of that water-flood we may apply it thus the great men of this world of a kingdome of a citie of a towne are as mountains hills in comparison of the lower sort if once they wax dry from such fluds of euil as many times they are ouerflowed withall it is a good signe and yeldeth great hope that the waters do decrease and a better state euen shortly will insue but whilst they are ouerflowed and couered what hope of dry land in the valleys such and so great to good or euill is the example of the great ones 6 Then after fortie dayes Noah opened the window of the arke and sent forth some of the fowles Where was his warrant thus to do surely expressed we see none and yet is hee not disliked why because though it were not prescribed in the word that he should doo so yet was there no prohibition not to doo so and beeing not contrary to any word though it haue no expresse word for it it is not disalowed we are taught hereby sayth a learned man where there is no neede of expresse prescription as in things not of such moment often there is not holy men are left suis consiliis conatibus to their owne discretions counsell and libertie if the like fall out to vs we may follow their examples 7 He sent first a Rauen which returned not againe c. By which fowle some say might be resembled the teachers of the law because they neuer bring any good tidings but death death for want of performance of the lawe whose promise is annexed onely to fulfilling of the same and not else Others say by the Rauen might be noted such men as hauing minde of the dead carions consider not wherefore they were sente but plying theyr whole care about themselues and satisfying theyr deuouring nature with such carion as they see before them take their pleasure therein and make their abode not returning any more to the Arke with testimonie of their course applyed and imployed to that ende whereabout they were sent Such foule Rauens no question there are but too many 8 When Noah sawe no returne of the Rauen he tooke a Doue and sent her forth the same day to see if by her he might perceyue any fall of the waters And the Doue returned to him againe not finding any rest for her foote vpon the earth as yet wherby he knew the waters were not abated This doue they say may resemble fitly the good preachers of the word which are sent forth by the true Noah Christ Iesus into the world ouerflowed all with sinne wickednes as with a flood but finding no rest for their foot that is finding no acceptance of their labours nor good to be done by them mocked scorned derided abused reiected contemned they returne againe bringing nothing with them and yet to Noah welcome who putteth forth his hand and receiueth theÌ„ into the Ark for we are a sweet sauour sayth the Apostle to the Lord euen in them that perish That is the Ministers of Gods word are deere vnto him and most sweete in his nostrels if they do their diligence faithfully albeit the profit folow not aunswerable to the same but euen all that notwithstanding men perish and are cast away a great comfort 9 When it is sayd the doue found no rest for the sole of her foote vpon all the earth that she saw let vs consider the maruelous change now made froÌ„ the estate before and very late when thousands of doues men women children all the creatures of the earth had rest for their feet yea pleasures and comforts aboue necessities many anone Now no such matter all is gone and there is not so much as rest for one poore doue What should it fitly admonish vs of but to the vttermost of our power receyued of God to take heed least with like sinne we procure like iudgement against our selues our countrey our townes and priuate houses where now is many a comfort and many a pleasure men women and children not a few haue rest for their feete that is all things necessary to their comfortable being and liue vpon vs and with vs and by vs we with them and they with vs enioy Gods mercies blessings benefits to his great praisâ— our great good if we can vse them be thankfull Shall the day come that in that house where many a man hath found his rest being the seate of an honorable or worshipful personage no rest shalbe found for a doue that is for any creature any place all being altered by the iudgement of a greued God at abuse and vnthankfulnes at sinne iniquitie God forbid and as we feare God let vs thinke of it for he that so soone could alter in his anger the estate of the whole world that of a place so full of rest for thousands thousands of creatures now there should bend rest for the foote of one doue surely he can change as quickly the seate of any Prince or noble or genleman or other man that all the honor and comforts beeing wiped away in wrath there should not be rest for any but a fearefull sight of horror and confusion vpon euill deserts 10 The Arke to the doue was like a prison a place of restraint not according to her kind which was to flye abrode yet finding no rest rather then she will perish she returneth to
are all his gifts and onely his to take and giue as pleaseth him This is some vse of this 8. Chapter Chap. 9. ALl things being doone as you reade before God blessed Noah and his familie So follow comforts after sorrowe as we noted before The mourning weede thou tookest me fro and madest mee to reioyce sayth the Psalme 2 The feare of you and the dread of you saith God shall be vpon euery beast prouiding thereby for mans safetie for by the vertue of this commaundement beasts rage not so much against man as they would but many of them serue euen to his vse hereby 3 In the 3. verse theyr commission is signed yea signed and sealed to kill and eate not hearbes as before and no flesh but flesh now also aswell as hearbes Many men thinking it was not so before 4 But fleshe with the life thereof that is with the bloud thereof might they not eate God meaning heereby to bridle crueltie which he euer hated 5 And as before hee prouided that man should not be raged against by beasts so prouideth he heere also that man against man should not be a destroyer For if he be Hee that sheadeth mans bloud by man shall his bloud be shed againe That is in iustice shall either the Magistrate reuenge such iniquitie vpon him or some other stirred vp in the iust wrath of God shall measure to to him as he hath measured to others that is kill him as he hath killed others and leaue his wife a widowe and his Children fatherlesse as he hath left others 6 Then God maketh his couenant with man and all fleshe that hee will neuer destroye the world any more by water and because man is so harde of beleefe hee adioyneth a signe to his word and promise and setteth it in the heauens euen his bowe which we vsually call the Raine bowe By which so dooing of the Lord first we learne the antiquitie of the mercie in adding outwarde signes to confirme man by Secondly the vse of them The antiquitie if it had beene no more but from Noah it had been much but we see it was before euen in Paradise to Adam there was the Tree of Life and the tree of the Knowledge of good and euill The one assuring him if he obeyed he should liue and the other if he sinned that he should die A mercy so long continued to his children should bee greatlye regarded with hartie thankes for it The vse of such outwarde signes is not to confirme God in his promise who though hee neuer added anye seale yet would bee most true in his worde but to confirme vs in the beleefe of that promise which of it selfe and in it selfe is most immooueable For though he be true to performe yet wee are weake to beleeue and a gratious God hee is that will so support vs. Againe the Rainbowe is taken as a figure of Christ and therefore wee thereby taught that when either the darke blacknesse of vglye sinne or the thicke cloudes of greefe and aduersitie doe threaten vnto vs any fearefull ouerthrowe wee should clap our eyes streight vpon our Rainebowe Christ Iesus and bee assured that though that blacknesse of sinne be neuer so great yet in him and by him it shall bee doone awaye and neueâ— haue power to caste vs awaye though those mists and fogges of aduersitie be neuer so thicke yet shall they by him as by a hote and strong sunne be dispersed and neuer able to drowne vs. The greatest raine we know shall end ere it come to such a Flud againe and so shall these things before we fall 7 In the 20. verse you see Noahs trade of life hee fell to Husbandrye an ould an ancient a profitable a godlye and necessary vocation as hath beene noted before Then followeth in the nexte verse his foule fall when hauing planted a Vineyard he drunke of the fruite and was drunke and vncouered in his Tente Such fauls in Gods children though they be theyr shame yet yeelde they vs weake ones great comforte For wee should vtterlye dispayre when wee see our selues if such blots and spots had not beene in such greatnesse once by mans corruption Nowe though wee haue no warrant by them to do the like yet if humaine frailtie ouer carry vs euer wee neede not to dispayre for with God there is mercye to repentance and amendement and greater meâ— then wee haue had theyr wants 8 Marke the filthinesse of drunkennesse it maketh him lye vncouered in his Tente vndecentlye vnseemely nay beastlye and rather like a beast then a man And could it so disfigure Noah a man of such goodnesse so highly commended before and not disfigure vs that are a thousand degrees behinde him shall once beeing so bee such a blot and shall daylye being so be no blot Thinke of it and if you shame in Noahs behalfe to thinke howe vnseemely hee laye take heede to your selfe For fowle sightes are seene bothe in men and women that are drunke 9 When Cham the eldest sonne of Noah saw his Fathers nakednesse he mockingly went and tould his brethren of it In Cham then beholde a true patrerne of all such vilde spirites as ioye in the publishing of other mens wantes whome yet for many graces they ought to reuerence mocking flyring and geering at them with prophane hearts concepts and censures like this Cham. Such hath this worlde had euer but in these later dayes as though Satans kingdome were driuen to this shift he stirreth them vp in euery place most busilye and seeketh their seruice They most vnwarely not marking whome they serue and what they doe are contented to be carried tempted and drawne to this curssed course most fully 10 But when Sem and Iaphet heard of it they tooke a Garment and put it vpon both their shoulders and wente backward and couered the nakednesse of their father with their faces backward and so they sawe not their fathers nakednesse As notable a picture on the contrarye side of all such milde modest louing godly and christianlike spirites which couer with loue theyr fathers and brethrens imperfections infirmities wants and weakenesse charitably expounding whatsoeuer may be so taken either speaking the best or not the worst and wishing in their hearts all men were amended and no man disgraced if he will be amended Such spirits are blessed when the others are curssed and shall stande as well liked before his face who shall retribute to the other in due iustice the very blacknesse of darkenesse for euermore 11 Marke it againe in this place diligently that a good Father hath his children not all good not all alike qualified not of the same vertuous and honest conditions all yet this is not the fathers fault It greeueth him full sore if Cham playe so lewde a part that procureth a cursse and not a blessing But so God pleaseth to exercise his
carrye his cursse for euermore Feare not therefore though one be made riche and the glorye of his house bee increased for the fauour of God consisteth not in these things but for all them hee may be a Cham and his fathers cursse setled vpon him and his seede Blessed are the people saith the Psalme that be in such a case hauing relation to outward blessings named before but then followeth after as a correction of the former yea rather blessed are they that haue the Lorde for theyr God noting the former to bee but blessings in respect and the later onely the true and certaine happinesse of any flesh See also how euen in those daies to iudge of the estate of the wicked and godlye they had neede to enter into the Sanctuarie of God for if they went by outwarde showe either of the one or of the other they should be deceyued as also nowe 10 But why dooth Moses mention so carefully and precisely the borders or limits of Chanaan or of the Canaanites Certainlye it was by the guiding of Gods holy Spirite in respect of the church and children of God to whom after it should be giuen that they might know them the better Where marke we the depth of Gods hidden and secret prouidence in such sorte as it peereth out and sheweth it selfe vnto vs. Do wee not see how earthly things are giuen to the wicked which euen then when they enioy them by a wise God are appointed in his prouidence vnto others whome he fauoureth more and for whome he vseth but those for a time to prouide for them and to make them readyer to theyr handes Adore we therefore this secret depth and say we with the Apostle O the deepenes of the riches bothe of the wisedome and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out who hath knowne the minde of the Lord or who hath beene his counseller c. Manye things moe might be noted in this Chapter if the Genealogies should be stood vpon wherein with praise many haue traueled but I chuse rather with him that did so before mee to leaue that diligence to them that haue shewed it and to content my selfe with these few notes at this time Chap. 11. The heads of this Chapter especiall and principall are two The confusion of tongues from the 1. ver to the 10. The description of Sâ—ms ofspring from the 10. to the ende 1TOuching the first it is sayd that the earth was all of one language and question is made what that was and whether it remained still or no after the confusion and with whome for the first it is answered that although it be vncertaine yet probably it is coniectured that it was the Hebrew For so say the proper names of men and women which remaine as yet and are Hebrew being imposed then and not altered by Moses the relator into any language els Of this iudgement is Hierom vpon the 3. of Sephon when he calleth the Hebrew tongue the mother of all the rest Augustine thought otherwise writing thus Vnam sane linguam primitus fuisse didicimus antequam super bia turris illius post diluuium fabricatae in diuersos signorum sonos humanam societatem diuideret Quae autem illa lingua fuerit quid attinet querere That there was one tongue in the beginning we learne before the pride of the Towre built after the Flud had deuided mans society into diuers sounds of words but what tongue that was what need we aske To the second it is answered that it did remaine being as is supposed inioyed of vs at this day And to the third y t it was in the house family of Sem Arphaxad Selah Eber of whom it had denomination Hebrue Philo thinketh y e first tongue was the Chaldee contrary to Hierom as was said before and Hierom to him But since Arphaxad was a Prince of the Chaldeans what hindreth that rather the Chaldee and Hebrew should not be all one at first though in processe of time some difference grew 2 When it is said to reache vp to heauen we may not thinke they were so mad as to imagine they could so doe but wee must know the manner of speech to be a figuratiue amplification often vsed of men without fault and often vsed in the scripture it selfe when Dauid saith of them that saile on the seas are occupied in great wâ—ters that they are caried vp to the heauens downe againe to the depths he doth not meane as he speaketh that they are caried vp to y e heauens indeed but by the same figure he meaneth very highe So is the former and so are many moe speeches in the word which if Iulian could haue seene or other such like prophane spirits yet perceiue their carping impietie had a faull 3 Vnitie of language was a great mercie of God by that meanes keeping them by a notable bande knit together whome far distance of place had set a sunder And if this be a mercy that we speake as it is a great one surely far greater it was that they all spake one speech for so might they continue not onely in a most profitable interchange of any earthly commodities but euen also in a holy communion of al mercies whatsoeuer one vnderstanding from an other and of another what wonderfull good soeuer the Lord should show Now as a punishment of pride the case is altered and we neither in the one nor other can do as then they might But as a wonder it is at this daye that speeche being as it were the image of the minde where mindes agree thoughts do ioyne speech should differ as now it dooth 4 The time of this tower built and speech confounded may be asked to which answer is vncertaine There is a fragment vnder the name of Berosus if it should not wrong him to say suche trifles be his and there it is said that an hundred and thirty yeares after the Flud it was Others better like to say it was three hundred and 40 yeares after so as I sayde certaintie there is none I stand not vpon coniectures to sâ—an it out Agreed it is that ould father Noâ—h was yet aliue to whome no question but it was a great greefe when he heard of it But so pleased it God euen in his oulde age to exercise his seruant that no continuall succesâ—â—on of woes should make vs faint if God so please to haue them 5 It must needs be that one man gaue this counsell first saying to the rest Come let vs build c. But when once it was broched not one man alowed it but euen all full quickly yeelded to it Whereby we see first the vilenesse of man not onely to deuise that which is naught but to set it full greedily abroche when it is deuised and to labour to perswade others to imbrace and folowe
then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and iâ— once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this â—eâ—t but is honored with a most notable remembrance also â—y y e Apostle in his Epistle to the Hebrues for by â—aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritanâ—e and he went out not knowing whether he went c. A great obedieÌ„ce to leaue house home countrey friends where he was â—ought vy such an obedience as thousands of vs cannot brooke â—n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to
all store comfort and plentie Neuer then can that man or woman perish for want that want not an hart to serue and trust in the Lorde The Lyons doo lack and suffer hunger but a man or a woman that feareth God shall want nothing that is good Gayne is not godlynesse but godlynesse is great gayne if we be content with that which wee haue and it hath the promise both of this life and that to come 7 Let vs marke also Lots yeelding to reason when it is layd before him and acceptance of kindnesse when it is offred hym without any wayward wilfulnesse in his owne conceipts and dealings So should all good men doo hating to be of the number of them whome nothing can please who haue made Will theyr God and wilfull waywardnesse their plot for euer yeelding to nothing accepting of nothing caring for nothing but what their owne wits deuise their owne tongues motion yea many times going euen from that also if it be consented vnto 8 Lot chose the playne of Iorden for hys place because it was most pleasant both for water and all commodities euen as the Garden of Eden But see and marke when hee thought hee had got Paradise hee got Hell Sodom and Gomorrha proued filthye places and all his pleasures were sowsed with sowre fruites of curssed inhabitants Sped neuer man thus but Lot gaping for pleasure hath none gotten payne parting from Abraham a faithfull friend because they were wanton and ouer wealthy Haue none light of Sodomites and filthy Gomorrheans God being iust and so quitting their folly Go wee not alwayes then by shew and pleasures when wee chose a place to abide in But looke we rather at vertue and honestie of our neighbours that shall be for feare of a griefe as great as Lot had by these filthy folowers of all vice and wickednesse Better is a place with fewer pleasures amongst good liuers then many mo delightes with an vngodly neighbourhood It is a great griefe that is a dayly griefe yea an hourely griefe and that at home too where a man would fayne finde comfort to oppose to forren woes and troubles 9 In the repetition of his promise which it pleased God to make Verse 14. wee may first obserue the weakenesse of all mens faith and what neede there is that with oâ—ten helpes it shoulde bee propped and strengthned The Lorde vseth no meanes without a cause and therefore vsing heere the meanes to comforte Abraham hys wisedome sawe what was needefull wee are assured If Abraham needed how much more other men so farre inferiour in strength of fayth to Abraham 10 Againe we may see y e sweet goodnes of God watching watching oportunities euen then â—oÌ„â—â—â—ting Abraham by repeâ—â—â—â—oÌ„ of his promise when Lot was gone froÌ„ him he by reason therof might haue bin sad and dismayed So is the eye of our gracious God euer vpon vs to spye our distresses and to helpe vs when we haue most neede 11 Abrahams obedience an argument of his faith You also see heere remouing when God commanded without euer any grudging or carnall gaynesayings as before hath beene noted Lastly let his building of the altar shewe vs his thankefulnesse for Gods mercies to quicken our dulnesse and teach vs his open professing of the Religion he truly imbraced against all close dissemblers of their consciences yea let it make vs remember alwayes that it sufficeth not any man to beleeue with the hart vnto righteousnesse vnlesse also as occasion shall serue he confesse with the mouth vnto saluation Chap. 14. The heads of this Chapter are chiefely these two The warre betwixt the Kings from the 1. verse to the 13. The victory of Abraham from the 13. to the ende 1THE cause of thys warre you see in the text that by thys meanes they might shake off the yoke that they indured twelue yeares I meane the one part for twelue yeares fayth the text were they subiecte to Cnedor Laomer but in the thirtenth they rebelled a bad course to get libertie where subiection is due For Rebellion God neuer loued neuer prospered but euer plagued The issue in this place sayth asmuch The fearefull destruction of Corah and his company Absolon and his company and in our owne stories of many an one sayth asmuch Papists charge vs that wee are no good friends to Princes and Rulers and it is no newes to heare it of them Elias had suche measure measured vnto hym by the wicked King when hee was called a troubler of Israel Micheas the true Prophet Ieremy and Amos as true as hee all of them faithfull to Princes euer were so accused and with venemous words if you reade the places but all most falsely and iniuriously Wee say the doctrine of Rome is no friend to Princes and iudge you how truly Sanders monarchie freeing subiects from theyr othes to their naturall Princes The Bull of Pius the fift The answeres of them that were examined whether if the Pope inuaded they would take the Princes part or his The Oration that Cardinall Poole made to the Emperour The many many most fearefull most wicked most vnnaturall and damnable conspiracies entred into by them their rebellions let them be your lights to leade you to a true verdit and sentence They that rebelled in King Henry the eyght his dayes in King Edward his sonnes dayes in her Maiesties most happye dayes that wee haue now long inioyed in the mercy great of our most gracious God and long long that wee may yet inioy beseech his goodnes were they Papists or Protestants men fauoring the Gospell or addicted to and drowned in the dregs of Popery and superstition They that repented that they were so busye in Queene Maryes dayes in cutting off the boughes and still let the stocke remayne which aboue all rather should haue been he wed downe meaning her sacred Maiestie what were they men helding out the light of Gods holie Gospell or fighting for his triple Crowne of Rome that shall neuer be able to saue their soules from due desert of such disloyall thought and most vndutifull speaâ—h Shew the Princes the Gospell hath deposed Shew the Princes that Popery hath not wronged It is our doctrine that wee firmely holde and that they fully defye That hee that taketh the sword shall perish with the sword that is hee that taketh it without the bonds of a calling warranting him as all Rebels euer doo That hee which resisteth superiour powers resisteth the ordinance of God and to his owne damnation that wee ought to obey and be subiect not for feare but for conscience sake that the weapons of subiects be but prayers and teares and so forth See then whether Popery or Gods holy Gospell which we hold stand better with the safetie of Pâ—inces and the florishing estate of Kingdomes 2 To the man of Sodom this was further the reuenging hand
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
that wee should auoyde many times Stubborne stomacks had rather breake then bowe but we must beware it 12 When shee was thus fled the Lorde yet rewarded not what she deserued but by his Angell admonished her in the wildernesse to returne againe so good is hee that hee regardeth all sortes and contemneth not the poore estate of a seruante 13 When the Angell asked her whence shee came and whether shee would she playnely answered and lyed not that she fled from her Dame Such truth is an ornament where it is found in Man or Woman and such truth in a seruant in these wicked dayes wherein we liue O how rare 14 This councell to returne was not giuen her by and by neyther this finding of her in the wildernesse but after shee had tasted a little smarte then was it sayde vnto her teaching vs that then is the best time for good counsell when our owne rodde hath beaten vs and not before with manye natures 15 When hee biddeth her humble her selfe to her Dame wee see the dutie of seruauntes plainely and the dutye also of Dames truely to bee content and accept to bee appeased and pacified with the submission of a seruaunt that hath offended which some will neuer so fierce is their nature and so voyde of remembrance that euen their maister is also in heauen read the Epistle to Philemon for his seruant to bee receyued againe that had gone awaye 16 In the 13. verse behoulde her thankefulnesse when shee thus vsed of the Lorde She called the name of the Lorde that spake to her for this Angell was Christ Thou God lookest on me and so foorth a good bringing vp in a good house maketh some showe in hir manners more then at these dayes it will do in many Lastlye see howe afliction and good councell will make Hagar come home againe to a good place and learne to performe more dutie where it is due So should it make others aswell as her but that grace is wanting which was in her Chap. 17. The generall heads in this Chapter are these The change of Abrahams name from the 1. verse to the 7. The institution of circumcision from the 7. to the 15. The promise of a Childe to Sarah from the 15. to the ende PArticular thinges worthye our noting may bee these and such others First the mentioning of his age wherefore it was Surelye to teach two things First that the Seede which God gaue him was not by strength of nature but by extraordinary grace for Sarah and he bothe were of these great yeares Secondly to shew how long in patience and faith Abraham expected that gratious promise not doubting as the Apostle sayth of the same but strengthned in the faith giuing glory to God and being fully assured that he which had promised was able to doo it 2 The words I am God all sufficient haue been obserued before to contayne a most strong and sure stay to a christian hart in all perplexities and distresses for if his promises be great this power of his assureth vs hee is able to pay and performe them If wee pray and aske any thing be it neuer so hard in flesh and blouds conceipt this assureth vs we shall obtayne it if it bee good for vs. For what cannot hee giue that is all-sufficient if it be his good pleasure to doo it and so in all things as I say it is a maruellous fortresse to shield a mans faith from the battring shot of Satans assaulting feares and doubts In iourneying on the way in perils of waters in perils of robbers in perils in our owne countrey in perils in forren countreys in perils in the Citie in perils in the wildernesse and euery euery way it is a stay to vs that God will either deliuer out of them or in them as shall be best for he is all-sufficient 3 Obserue wee the couenant betwixt God and Abraham how it containeth first a condition of Abraham to be performed and then a promise of God vppon that condition to be expected The condition that Abraham must performe is this walke before me and be thou perfect or vpright Gods promise is this I will be God to thee and to thy seed after thee vers 7. This couenant standeth still to all the seede of Abraham after the spirit that is to all those that are ingrafted into Christ by a true faith And therefore as then hee and all his seede according to the flesh if they would inioy the promise were to performe the condition so still it is with vs and shall be with all Gods children to the ende of the world True religion in the hart of man or woman shall euer finde God a gratious guide staffe and stay and want of the same a iust neglecter of vs because wee haue broke the condition For this cause it is sayde by the blessed Apostle that gayne is not godlynes but godlynes is great gayne and profitable to all things as that which hath promise both of this life and that to come For this cause was God euer so carefull by his Prophets and Preachers to call vpon the people for sinceritie in worship and holy obedience that they performing their part hee might performe his to be their God and their childrens after them for euer And for this cause againe were all those exhortations made by good Fathers to their children and charge that we reade of in scripture that they shoulde feare God knowe God and serue God That they seeking him he might be found of them they louing him he might loue them they seruing him he might serue them with his mercy and fauour with his prouidence and blessings needfull to this life and with his kingdome and comforts for euer and euer when this life is ended Maruell not then if either your selfe your seede or others and their seede whome you know be reiected of God and taste of his wrath by sundry iudgements if you knowe that you and they do not walke before hym as heere hee commandeth Abraham nor performe the condicion with any care wherevnto you see God maketh his promise in this place 4 The change of Abrams name was for confirmation of his faith touching the promise that in all hope assurance hee might expect and recken of what in all truth and certayntie would bee performed on Gods part if hee beleeued yea euen as surely and verely as now he was called Abraham of Abram and Sarah of Sarai so carefull was God euer to vnderprop the faith of his children by all good helps that it might abide 5 Concerning Circumcision which is the second head in this Chapter note what it was a cutting away of the foreskin of the flesh of euery male childe Consider why in that part of the body to shew that whatsoeuer is begotten and procedeth of the seed of man issuing from that part is corrupt and sinfull vtterly vncapable
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
the same how much soeuer flesh and bloud might startle and stagger at it marueling why God should inioyne such a thing and in such a part of the body c. Abraham I say casteth no stops neither admitteth of any humane obiections but obediently circumciseth both himselfe and his sonne and all that were in his house yea euen the same day did he it that God commanded him where we thinke it great readynesse if after many and many biddings admonitions and warnings we be brought to doo some thing that God biddeth vs doo Againe somewhat consider wee heere of the conditions of Abrahams familie that so willingly suffred their mayster to circumcise them without either resistance or imagination that their mayster was mad to seeke such a thing at their hands as to vncouer all their shames and to cut them there as some others woulde haue thought Surely it is a notable token of that instruction and discipline that was in Abrahams family for had they not bin well trayned in the way of godlynesse they woulde sooner haue mocked then obeyed their mayster Lastly but alas why spared hee not his owne sonne and his onely sonne in this hard action of cutting surely because the commandement reached to all males and therefore to him aswell as others Learne then parents that in obedience to God you must be no more partiall to your owne children then to others but as streitly require dutie of them as of any others yea rather rather though many do it lesse But I say no more Chap. 18. The generall heads of this Chapter are these The hospitalitie of Abraham from the 1. to the 9. verse A confirmation of the promise from the 9. to the 16. Gods wrath against the Sodomites to the ende PArticulars many as first that he sayth the Lord appeared and then by and by sayth vpon it three men noting thereby vnto vs that as wee heare him so we must see him But we heare him onely by his messengers and so wee see him not in nature or essence but in such testimonies of his presence as it pleaseth him to giue 2 In that he calleth them men being indeed Angells and no men we note that custome of the scripture that a name doth not euer constitute a nature Circumcision is called the couenant as you heard before the Lamb the Passeouer the seede the word the Deuill is called Samuell and many such 3 For their eating we know it was but by dispensation for the time not for any necessitie of nature And if you aske what became of the meate which they did eate the Schoolemen will readely answere you that it did vanish in the chawing as water doth in boyling Wiser men aske no such questions and therefore neede no such answere In the extraordinary dealings of God what neede wee to sift his secrets and to bee wise aboue sobrietie 4 Touching his hospitalitie you see heere how earnestly he inuiteth them hee ran to meet them sayth the text how reuerently hee vseth them beeing but strangers to him hee bowed downe to them and speaking to one of them in whome appeared to bee most maiestie hee giueth him the title of Lord hee accompteth it fauour to him if they will turne in to him take such as God hath sent hee tearmeth himselfe their seruant and in a word he prayeth them not to go from him in any case all testimonies of a curteous and bountifull good housekepers nature and true tokens of hartie welcome if they came It is an ould saying frenum vestes veniendi sunt tibi testes When a man catcheth a man by his horsse bridle or by his owne clothes and will not part with his hould till hee haue his petition they bee tokens of no words of course but inward truth and louing welcome if a man come where as twentie fine phrases with when and if and will you and such like be but court holywater as the prouerb is a very harty householder therefore was Abraham and that would the Lord haue noted in these words and gestures in this place to these strangers 5 In that he nameth a morsell of bread and yet performed better we see the antiquitie of this modestie that of a mans owne things he should speake with least So vse wee to inuite men to a pittance or to some one particular morsell when yet wee intend somewhat better But whatsoeuer Abraham made ready was all but moderate in comparison of that vngodly excesse that some now vse rather to shewe their owne pride then to welcome the guest True welcome neuer consisted in meates and drinks and multitude of dishes but in that affection of an inwarde heart which truly hath appeared in a cup of water where better abilitie wanted and which passeth all dishes and meates vnder the sunne 6 In their answere doo as thou sayest we see first how they are content to conceyle a truth for a time to wit that they were Angells and not men Secondly how they admit of his kinde offer without either prowd contempt or sterne frowardnesse 7 Abraham made haste sayth the 6. verse another token of a good and through hart and went to his wife to tell her that shee might do her part to his wife againe I say Sarah and let them marke it that acquaynt rather euery droy in the house yea the kitchen mayd rather with any intertaynement to be giuen in their house then their wiues their wiues must be syphers to fill vp a place and make the number thus or so but haue any rule disposition or gouernment of such things as yet properly belong to their place and sexe or to be acquaynted with their husbands purposes strangers cheere or any thing they may not Well good Abraham went heere to his wife when he was to haue guests to meate with him and hath left behinde him an order of good rule in euery house in so doing and chawked out such hen huswiues or such sowre grubs as will not follow him in the like euer I speake of such as whose callings are not contrary â—o this order by height of estate in the common wealth 8 But where found he Sara his wife that also in this place may we marke surely in her Tent within dores I warrant you and not abroade not in the Market place not in the Tauerne not in the Feelds not in any place but where she should bee and where good women for the most part are in her owne Tent. You know what the Apostle writeth of some women to wit that they are idle being idle they learne to go about froÌ„ house to house yea they are not onely idle but also pratlers and busy bodies speaking things which are not comely c. Let all good women marke it and take heed of it Sara did not so but was within in her tent and there her husband seeketh and findeth her 9 Sara
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
good Christians as we if we might be our owne iudges 10 Diuers offers are made him in great good will without any money but Abraham would not so accept of them He will buy for his money but not take it of gift And why so happely because he would not receyue at mans hands as beholden to him for it what God had so often and so assuredly promised to giue him He would not preuent Gods gift in any part Lastly you haue heere the name of currant giuen to money to note the vse of it not to be hoorded vp and lye in a corner but to passe from man vnto man according to his name We reade that money was first leather then brasse then siluer then golde but what sayth one I pray you note it Quibus gradibus creuit pecuniae materia iisdem decreuit antiqua mundi simplicitas probitas integritas Looke how money increased from baser to better by the very same steps did the world decrease from good to worser for the world was first golden then siluer then brasse now leather or lead or worse if any worse thing you thinke good to name Money is better and men worse the chest stored with better substance and the soule filled with worse sinnes yea euen with all sinnes that so sinfull a world can bring foorth and infect withall Chap. 24. In this Chapter especially consider these things The counsell and commandement of Abraham touching a wife to be taken for his sonne The obedience and care of his seruant in that behalfe The contract or matrimonie it selfe MOre particularly marke in the first verse that Abraham is both ould and rich and let the vse of it be this to assure our doubting mindes that God is able to sustayne vs when ripenesse of wit valure of body and all naturall power to worke labour toyle and drawe with the world are gone Yea not onely to sustayne vs but with very great abundance to blesse vs as heere he did Abraham And therefore tye not God to yeares nor his mercy euer to the measure of your wit But feare God in youth serue him in age and be assured that neither youth nor age shall want the benefite of his mercifull prouidence Away with that speach that if we be not growne at 20. wary at 30. rich at 40. there is neuer hope eyther of strength wisedome or wealth for God is free and not tyed to times 2 But how came Abraham by his riches the text answereth the Lord had blessed him in all things Thereby giuing the wealth of Abraham to the Lords mercy and not to his owne industry So it is sayd elsewhere Benedictio Dei facit diuites benedictio Dei super caput iusti The blessing of the Lord maketh rich and the blessing of the Lord is vpon the iust Earthly wretches ascribe all to their owne labours pollicies and fetches but such vnthankfull harts were there euer 3 Passe it not ouer also vnnoted where or when God made him rich surely in strange countreys and when hee was a very traueler and passer from place to place not stayed nor placed any where Euen then in this wandring time which the ould saying is doth not gather mosse yet God was able to blesse him to make his store increase Surely in such places it had bin great power in God to let him still passe amongst them with life though hee had left him and let him be poore But the Lord would euen this also and therefore where where is not God able to doo for hys if they please him 4 Abraham sayd to his eldest seruant c. Then wee see in Abrahams house orders and degrees respects and regards diuers of such persons as serued him according either to time or qualities or some circumstance iustly mouing therevnto This we may folow in our dayes wise men do it God disliketh it not 5 The putting his hande vnder his maysters thigh noteth vnto vs the forme and manner of priuate othes ministred priuatly in those dayes of superiors to their inferiors for publickly equall persons did otherwise Or if you will it sheweth the seruants obedience towards hys mayster and his maysters power ouer hym 6 If we consider the titles that Abraham giueth vnto God heere they set out the terror of his maiestie and the might of hys power as also that to hym which is about to sweare nothing iâ— more fit to be thought of then the power of God to punish falsehood if it be auoutched with an oth in his name The forgetting whereof maketh many a man and woman cast themselues and their soules headlong into great dangers 7 That exception that you see the ould man take heere against the daughters of the countrey and his expresse commandement for a wife to be taken to his childe out of the number of the faithfull teacheth vs notably if wee haue Abrahams spirit in vs to giue Religion and the true feare of God the vpper hand of all honor friends wealth and glory of the world whatsoeuer in all matches and mariages that wee shall make either for our selues or our friends children or charge Conferre it with Gen. 28. Deut. 7. v. 3. 2. King 8.18 where the like doctrine is taught 8 Passe not ouer againe in this talke of Abraham about the mariage of his sonne without noting what power the parent then had ouer the childe in guiding his choyse and not leauing him libertie directly without cause to stray from his liking oppose it against the licentious rage of children in these dayes whose wit and onely wit in this case must be folowed say parents to the contrary by graue experience whatsoeuer they can Yet standeth it fast euen in this matter as in all other hee that despiseth me shall be despised of me and hee that despiseth parents despiseth God who hath sayde thou shalt honor thy father and thy mother c. Now shall children thinke that honor of word cap or knee is due and the greatest matter of all others eyther to their owne good or parents comfort belongeth no further to them then they list It cannot be Therefore who so in this matter taketh not parents good aduise and consent he despiseth God and the cursse doth rest vpon him without repentance 9 In the 5. verse the seruant reasoneth with his mayster and putteth a case Consider in it I pray you and learne how it is not inough onely to beware of forbidden euill when a man taketh an oth but care also must be had least in things commanded wee offend not knowing the full drift and scope of the Commandement And for this cause doth this seruant thus question with hys mayster 10 Beware sayth he that thou bring not my sonne thither againe meaning into his own countrey out of Canaan And why think you surely least he should lose the inheritance promised him there
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
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
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
commeth to the father but by me c. 10 And behould the Lord stood aboue it and sayd The Lord doth speake vnto him with a most sweet promise comfoâ—t the hart of Iacob now thus cast off as it were to goe seeke abrode to get a liuing By which wee may first note the neede of comfort in respect of weakenesse that the best men haue sometime for God did not thus cheere vp Iacob for no cause Secondly wee may note to our owne comfort the readynesse of God to offer before men aske or see the depth of the griefe they would otherwise fall into And thirdly that though Angells ascende vp and downe yet it is God that keepeth and comforteth and no creature doth but what hee is the author of A good place to lighten our vnderstanding concerning their blindnesse that make Angells their Gods to pray vnto and to expect helpe from No sayth this place it is I it is I that am with thee and will keepe thee whithersoeuer thou goest and will bring thee agayne into this land for I will not forsake thee vntill I haue performed that that I haue promised thee I I say I it is and not these Angells that yet ascend and descend by mee to doo what seruice I apoynt but they are not of themselues to doo any thing onely they obey my voyce and are ministring Spirits to do what they are commanded I am the fountayne and author of all Leaue wee then this folly nay great and grieuous impietie to our aduersaries that will not be perswaded by any thing and cleaue wee to God as the onely giuer of all good knowing that Angells shall so farre minister vnto vs as he apoynteth and no otherwise for he is the Lord and they are but seruants 11 But it is a maruelous sweete speech that I haue named and heere you see in the 15. verse and such as might comfort Iacob in deed with a very full comfort If the Lord would say so to me I would feare nothing may some man thinke c. In deed and would it so cheere you if God should say asmuch to you Looke then what the Prophet Hose sayth when hee speaketh of this thing and hereafter performe your promise neuer feare but trust in God for euen thus sayth the Prophet hee spake vnto vs vs I say all and not only to him 12 And I will not forsake thee till c. O Lord thus art thou in this and thus art thou in all things that thou speakest Not for a time indureth thy fauour but whome thou louest to the ende thou louest them and neuer wilt thou leaue that man or woman that trusteth in thee 13 Till I haue performed what I haue promised sayth the Lord. And did he then forsake Iacob no it is asmuch this word till as neuer I will not forsake thee till that is neuer will I forsake thee Often also is the word taken elsewhere for a perpetuitie and doth not limit a time as in the Gospell I will bee with you till the ende of the world that is euer and not then to giue ouer when the world endeth so Psalme 72.2 and in other places Weake therefore is their coniecture that thinke Ioseph knew his wife after Christ was borne because it is sayd he knewe her not till she had brought foorth her first begotten sonne For the word till there may signifie a perpetuitie aswell as in these places that I haue named and in others and the meaning be he knewe her not till then that is he neuer knew her I will not sayth God heere forsake thee till I haue performed that is as I sayd I will neuer do it 14 When Iacob sayth Surely the Lord is in this place He meaneth not to include his infinite maiestie in a finite place for God is euery where and may not locally bee included any where But Iacob meant of the signe of his presence which hee gaue there which is vsually sayd in the scripture to be his beeing heere or there Reade the last of Esay in stead of many mo And I was not aware sayth Iacob Whereby wee may gather thys comfort that if the Lord be so neere his faithfull when they are not aware that is before they seeke and looke intentiuely for him how shall hee absent himselfe when they doo looke for him yea shrike with their feruent prayers grones and cryes in his Maiesties cares that he would come vnto them and comfort them O he can neuer doo it and therefore doubt not of him but vrge him with this example if you list to Iacob and be full of faith 15 Then Iacob arose tooke the stone that was vnder his head and pitched it as a piller and powred oyle vpon it This stone by some is noted as a figure of Christ for it was one of the stores of the place preferred by Iacob to this vse so Christ a man of the nature of men but chosen amongst them to an higher vse and dignitie then any else This stone was placed in Bethel that is in the house of God and the Prophet sayth of Christ Ponam lapidem in Sion I will put a stone in Sion c. Thirdly this stone had oyle powred vpon it and Christ with the oyle of gladnes was anoynted aboue his felowes 16 The name of the place being before called Luz Iacob now calleth Bethell that is the house of God But afterward in time we reade how it fel out that by Ieroboam others it was made Beth-â—uen that is the house of wickednes and idolatry 1. King 13. And shall wee thinke it an impossible thing for Rome to become Babell or for any place to be reiected of the Lord if it reiect him Rome neuer had the promises that other places had neyther euer was God more truly serued there then sometimes hee was in Bethel yet Bethel is changed and why not Rome If it may be then looke not at a place what once it was concerning religion but what presently it is for a change may be and we know who sayd it euen of Rome Quesiui Romam in Roma non inueni Romam I haue sought Rome in Rome and I haue not found Rome you may see his meaning 17 Iacob vowed so will Papists but see the difference hee to God they to Saints hee to performe things agreeable to the word they contrary to it he maketh his vow no merit they do c. Secondly when Iacob saith if God c. hee meaneth not by that if to make a conditionall proposition as not to serue God but for gayne but his intent is to shew what retribution he will make for all Gods benefites surely euen serue him onely for euermore Thirdly consider heere that if to make God his God be commended thankefulnes then to make creatures our God is condemned vnthankefulnes what coulors soeuer we cast vpon it
men but performe in conclusion little moulehils my meaning it is many men gape and hope vpon promises for many matters and in the end are serued with a iugling cast as here Iacob was and misse of matter they looked for Trust not the worlde then nor all golden promises in the same for men are false vpon the weights and Laban is aliue to deceiue still Beleeue you shall haue a thing when you haue it and not ouer hastily before you were best 11 But why would not Laban giue him Rachell as hee promised we see he pretendeth custome and manner of that place not to giue the yonger before the elder but why then had hee not so â—ould him in the beginning The truth is plaine hee ment no truth but finding Iacob such a seruant for his profit as hee could not well spare very gladly would retaine still he wrought this crafte to continue his seruice to him for seauen yeares moe Which was performed of Iacob and that willingly for his affâ—ction to Rachell So Laban had his purpose though by a bad meanes and little honestie in him 12 When the Lord saw that Leah was despised hee made her fruitefull but Rachell was barren saith the text First we see the power and strength of affections euen in the best men manie times Here they were so strong in Iacob that Leah in comparison of Rachell was despised which the Lorde saw and misliked giuing vpon that a mercy to her that he gaue not to Rachell to be fruitefull and beare Wherein we see againe that children are the blessing of the Lord and his free gift neuer to bee had by any power but by his Leah ioyeth in his mercy and acknowledgeth that it proceeded from God who looked vpon her tribulation and therefore shee blesseth him and giueth her Children names according to her feeling of that goodnesse so should wee doe and not so little regarde this mercy as many doe She hopeth her Husband will now loue her and keepe her company by which wee see what should be if it be not in all men children are a Chayne to binde them to their wiues in all loue and affection and this Chaine is strong with all good men Lastly shee was contented with her number and we also must learne to moderate our desire by her Many things els are in this Chapter which rather priuate reading then open speech should note Chap. 30. The cheefe poynts or heads of this Chapter are these Iacobs children by others Labans hardnesse to Iacob Iacobs painfull diligence notwithstanding FOr particulars first the text sayth that when Rachel saw she bare no children as her sister did she enuyed her sister c. Where both her enuie and vnaduised speeche to her Husband to giue her Children showeth the frailtie of Women when they wante anye thing that they much desire They are not patient and moderate as they should be but suffer affections and passions to carry them headlong both into sinne against God and offenses to their husbands Wee see it heere in Rachell otherwise a good woman no doubt of it and let the foulenes of the spot in hir make vs wise and warie to auoide it in our selues It graced not her it cannot grace vs nay it disgraced her and it will all to blurre and blot vs. She wished not to others as to hir selfe no not to her owne sister no more doe we I feare me she praysed not God aswell for his mercy to others as to her selfe no more do wee I feare me yet both she and we bound to do it Better then is the spirit that not finding in it selfe what it wisheth ioyeth yet vnfainedly that others haue it 2 The answer that Iacob maketh to her vnaduised speech may very well show vs what answer all Saint seruers should haue at their Saints hands if they heard the petitions that are made vnto them namely as Iacob answered Rachel am I in Gods steed to doe this or that for thee For the anger of Iacob being aliue may well assure vs of the like now except heauen haue made him lesse zealous for Gods glory which no man thinketh Againe his earnest speaking or anger that was kindled may teach vs also how our hearts should burne and bee troubled and greeued in vs when we heare men aske of creatures what is the creators both glory and mercy to giue 3 The giuing of their maides vnto Iacob full fowly sheweth the impatience of flesh and bloud to stowpe to Gods pleasure and indure what he dooth appoint vnto vs. They had rather haue children in this sort then tarrie Gods time in patience and hope Iacobs act in consenting may not be our example Many things in the Fathers God indured that he alowed not simply being not so from the beginning The names of the children show theyr affections which imposed them and so sometimes still as yet amongst vs. 4 Ruben goeth foorth in the wheat haruest and findeth Mandrakes To discourse whereof belongeth rather to Phisitions then Diuines It is an hearbe whose roote hath a certayne likenesse of the figure of a man There is male and female of it that is two sorts differing in greatnesse both of roote leafe and fruite which commonly men call after this sort The fruite of the female as is written in quaÌ„titie like a Chesnut or Wallnut The Aple of the male as great as an Egge the roote forked as man is the smell of it very passing pleasant for the force of it to worke loue I leaue it to others to iustifie that so write of it For the efficacie of it eyther of roote or apple in helping barrennes in Women which seemeth to be ascribed to it by these sisters here they contending so about it happily it is not generall For the Hearbe being very could cannot haue that effect in all bodyes but rather the contrarie in some namely in cold But in hote countreys as in Affrike Spaine Italy Egipt and such like where the bodies are commonly of extraordinary heate this may be vsed to bring them to some good temperature and consequently if God will to more fruitefulnesse immoderate heate being an enemie to conception aswell as immoderate cold is But as I saye I leaue these things to Phisitions For Ruben that found them I rather thinke hee brought them for the pleasantnesse of the smell which is written to be very great then for secret vertue that he knew to be in them to such an end as we now speake of I will tell you what one writeth of his owne experience and so leaue this Leuinus Lemnius saith he had hanged of the leaues and apples in his studdie for the great pleasure of the smell and in time hee began to be so heauie headed that hee could not holde open his eyes in his studdie but must needs sleepe and thus hee continued rather euery day worse then other At
last wondering what should ayle him and striuing with him selfe by casting his eyes too and fro vp and downe hee threw them vpon the Mandrakes and presently suspecting they were the cause he remooued them away out of his studdie Vpon which he euery day amended and his sleepie pang was gone So is it surely effectuall to sleepe by this experience 5 When Rachel sought some of these Mandrakes of her sister she angerly answered Is it not inough for thee to take awaye myne Husband except thou take my Sonnes Mandrakes also Whereby we see how eyther an ould greefe breaketh out or els howe indeed Iacob was to blame to accompany the one so much for beautie that hee greeued and neglected the other who had borne him children Euery way it sheweth imperfections of flesh in men and women of the best note 6 Iacobs comming late from the Field in the Euening showeth his painefull seruice to his great praise and the example of all seruants that desire to bee compted good Leah going out to meete him may well be a paterne to all wiues of kindnes and loue to their husbands and in her was a fruite of a louing woman It is some comfort to him that hath trauelled truely to bee welcome home though his fare bee but silly And frowarde vnkindnesse betwixt couples pearceth deepe Leah is dead but this kinde meeting of her husband when he commeth from his labour with both good face and good heart may liue and rule in vs if God will 7 They both conceiue and haue Children Leah and Rachell but it is sayd God heard them and remembred and opened the wombe all which giue glory to God for children and not to man nor any meanes whatsoeuer as I haue noted before The desire that here appeareth of children may bee the poore mans comfort that hath his house full 8 When Rachell had conceiued and borne also Iacob then asketh his wiues that he may depart and telleth his vncle Hee knoweth what seruice he hath done Where we see how a good conscience maketh his maister iudge yea a good conscience feareth no iudge The Apostle telleth them they know after what sorte he hath beene amongst them c. Striue we then euer for this good conscience cleane hand that we be not ashamed 9 If I haue now found fauour in thy sight saith Laban tarrie for I haue perceyued the Lorde hath blessed mee for thy sake c. See and note how faire a subtill worldling can speake for his profit and see how palpable faire flatterie is when expeence hath beene had before of no such nature Why is not Iacob rewarded all this while for his seruice being by Labans owne confession so good Surely the better nature the sooner abused by kinde speeches drawne along and nothing giuen least if he had any thing he should depart So the old saying was euer true Bonus seruus perpetuus asinus If he be a good seruant keep him still vnder and so shall you inioy him longed So that be he good or be he had the worldly and vnkinde maister will giue little or no rewarde For if bad then he deserues nothing saith his Maister if good then faire wordes must feede him and his charge nothing giuen least he depart He must be drawne on to serue in expectation that still he may serue But such Labans are not so wise as they take themselues For they rob themselues indeed by this course of many an honest heart that both is with them and would be with them if such wicked vnkindnesse were not 10 In Iacobs answer note a reuerâ—nt expostulation but no exprobration together with a godly obseruation of Gods blessing vpon his seruice and a careful ascribing of glory to God for it and let it bee whilst wee liue our imitation in any thing whatsoeuer wherein we find the blessing of God vpon vs. For gratiarum actio est ad plus dandum inuitatio A thankefull heart pulleth the Lord on to more mercye when a proude minde to giue to our selues what his meere mercye hath giuen to vs driueth both him and his goodnesse away 11 But now when shall I trauell for mine owne house saith Iacob wherein we see vnder the Lords hand and seale warranted that with care for others wee may lawfullye ioyne a care for our selues and those that be ours For he that prouideth not for his family saith the Apostle hath denied the faith is worse then an infidell Yet so will Iacob care here for his owne that he is content God shall strike the stroke and dispose the number of Lambes to his share at his pleasure Such trust in the Lord and contented relying vpon his good pleasure becommeth all men 12 Then said Laban what shal I giue thee worldly minds loue certainties for feare any liberalitie should be expected at theyr hands When a man knoweth his price thinke they he knoweth his paine and if I pay that he can challenge no more I performe promise but if I leaue it vncertaine and let him stande to my curtesie happily my credit may be cost to for I must content him c Thus earthly and base mindes haue vsually earthlye and base conceipts Still is their hand vpon their halfepenny 13 Iacob will no certaintie but chooseth a way wholy depending vpon the Lords blessing Wherin as I sayd before he sheweth his firme trust in Gods prouidence Which trust we must folow though the manner of couenant binde vs not being in Iacob an extraordinarie instinct that Gods power mercy and fauour to him and his truth and honest seruice to Laban might the better appeare 14 But why saith Iacob this day will I doe it was there such hast of it In respect of Iacob no. But for Laban Iacob knew full well riche mens properties most commonly for wages and promises namely to differre long and performe hardly then also therefore hee will take him while hee may haue him leauing him no second cogitations But leauing vs an example of lawfull wisedome when we deale with wretched minded men that more regarde profit then honestie 15 So shall my righteousnes answer for me saith Iacob c. Where we all see how the godly doubt not of the reward of theyr truth with God though their truth merit not the same Chap. 32.10 I am not worthie saith this same seruant of God of the least of thy benefits c. Therefore no merit yet heere my righteousnes shall answer for me neuerthelesse Why then should a popish eye not see that denyall of merit taketh not away rewarde of mercie But happily they see it and are not content with reward of grace except theyr workes may be also meritorious which if it be so let them looke to it For such pride will smart one daye that will haue Gods grace fall that theyr merit may stande The Apostle teaching vs that grace
denyeth merit and merit denyeth grace And the Father also when he saith Gratia non est gratia nisi omni modo sit gratuita 16 Would God it might be so saith Laban See a churle if euer you will see a kindly one Iacob is his flesh bloud by birth and his sonne in lawe by mariage he hath both his daughters and their children are many bone of his bone yet is hee glad to haue Iacob on the hip for a bad bargaine as hee hoped and thinking hereby to gaine Iacobs seruice for little or nothing would God saith he this bargaine might stand Where he should rather haue saide in all course of nature and ciuill honestie Alas my sonne this will be no great gaine to thy maintenance and to the maintenaÌ„ce of thy wiues children which be mine as thy selfe art also to loue care for euer therefore deuise some better way then this for I would wishe thee farre more c. But as true as olde is the saying Quod facis ingrato perit What seruice a man dooth to an vnkinde maister it perisheth And in vaine do the children of God depend vpon worldlye and base minded men for rewarde Looke we to God looke we to God who shall neuer faile vs as Iacob did 17 Then Laban went through the flockes and seperated the spotted froÌ„ therest whereas in y e 32 verse Iacob sayd he would do it What now if Laban would not trust Iacob was it not a fine reward of his great truth and might not a man haue ioye to serue such a maister He setteth them also when he had parted them three dayes iourney a sunder from the rest and with his owne sonnes euery waye as you see preuenting iugling with Iacob which as it seemeth he halfe suspected But what see you and I and all flesh that will consider it surely that which may be our lasting comfort and sweete ioy namely that the more warely and wilâ—ly subtilly and cunningly that worldly men deale with Gods children the more breaketh out Gods mercy towards them and theyr cleere truth innocencie and honestie to the praise of God to the comfort of them and to the confusian of them that thought an euill thought of them Care away then when the wicked sift vs search vs compasse vs round about to spie into vs what they may rebuke for they worke for vs and not against vs. God is on our side stronger then they and in despite of all their peeuish pollicies he will haue his loue and our truth appeare O truth then in all our delights to be kept as a iewell more worth then any treasure 18 Iacob feedeth the rest sayth the text of Labans shepe to wit with a quiet minde well contented and nothing discouraged with his vncles too too suspicious and vnkinde dealing hee wayteth with patience and godly comfort of heart for the Lordes blessing vpon his true seruice and nothing doubteth but that hee who inioyes the earth and all that is in it had inough for him and his and would as his good pleasure should be minister it to him Let all seruants consider this faith and truth in Iacob and follow it and remember that though they serue men yet they serue also the Lord in those men which Lord will deale like himselfe euer 19 Then Iacob tooke rods of greene popular c. A fact that at first seemeth great falsehood craft and subtiltie in Iacob and very vnlawfull But better considered it is not so For as touching the warrant of it the next Chapter telleth vs plaine it was Gods apoyntment from whome no vniust thing can proceede Farre therfore is it from being any couer to their craft that shall be without like author by their owne corruption practised of any Now if any man go further and thinke such a meanes may not well be ascribed to God vnlesse wee will make the Lord vnrighteous and faultie let that man consider and see how hee not onely toucheth Iacob in credit who ascribeth it so nay the spirit of God who cannot lye who directed the pen of Moses to lay this downe but further he denyeth the Lord that equitie right which he seeâ—h confesseth granteth to man For what if a iudge coÌ„demne one that hath wronged or robbed a man to pay him four fould is it iniustice in him no and why then if the Lord condemne Laban to answere Iacob a portion for the wrong hee hath done him shall hee bee vniust May not the Lord giue vnto his seruant his owne blessing without iniustice Or is God so bound to Laban to blesse his flocks still that he may not alter his hand without a fault And what else doth God in this place but suffer Laban to inioy whatsoeuer hee had gotten by his blessing vpon Iacobs true seruice and for Iacobs sake before without taking thereof any thing away Only hereafter he will not dispose his blessing as he had done but for Labans ill dealing will translate it from him to Iacob Is this vnlawfull for the Lord that is bound to none to vse his libertie God forbid and this is all that God doth heere If you say O but the meanes seemeth cunning I pray you consider whether man be to apoynt Gods meanes or no saying thus shalt thou effect thy will not otherwise If not then both leaue Gods blessing for the cattell and liking of the meanes free to his owne wisedome and take euer his will to be a rule most sure of all right Then is it a question whether this was miraculous or naturall or mixt partly miraculous and partly by nature and it is concluded that it was mixt it being nothing preiudiciall to the power of God to vse a meanes although euer hee doth not but sometime with sometimes without Without meanes the Lord wrought when he gaue Manna to the Israelites when he deuided Iordan when he made Aarons rod to bud and such like So healed Christ many other by the power of his word without any meanes With meanes when hee apoynted a plaster of figgs to Ezekias when Naaman washed in Iordan when Christ vsed clay and spittle such like Also in the meanes that God vseth it is to be noted y t sometimes they are in nature somewhat auayleable to such an effect sometimes nothing at all but rather contrary Auaylable as oyle water to heale c. Nothing auaylable as clay spittle to giue sight c. This fact of Iacobs in setting the rods in this sort was of y e first kinde namely in nature somewhat auaylable for great is the power of imagination by conception eyther of reasonable or brute beasts which imagination is affected moued by sights very much 〈◊〉 was here by these party colored rods For these rods wrought not this effect because they were looked vpon but because the inward senses were affected by them the imagination made as it were like
in the best and it may not be iustified This itch of superstition though good men indeuour yet can they not euer vtterly extinguish in their deerest but in long time if euer 9 Iacob thus gone and remoued away with all that he had three dayes after Laban heareth of it and pursueth hotely with all his power What hee meant to doo we cannot tell because God hath not told vs but of like he was fiery inough and conceyued dislike before would now prick him forward mightely But what do we see truly that which with vnspeakable comfort wee may well note and euer remember to wit how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him charging him in a dreame for his life not only to do no euill but not to say so much as an euill word to Iacob Take heed sayth God take heed Can a man conceyue of this care and mercy in God toward Iacob as it deserueth O how true sayd the Prophet Dauid yea rather blessed are the people that haue the Lord for their God c. for so it is in deede If God be with a man little needeth hee to care for vniust rages after him and against him The Lord hath a snaffle to put in their â—aâ—â—es that pursue his deere ones and they shall do no iote more then he will Iâ— euer you saw a worlding curbâ—d you see it heere Not a word much lesse a deede must passe against Iacob saue what is good Thus restrayned the Lord Saule and made him a Paule in his hetest pursuite of the godly Thus euer hath God done and euer shall do as shall be best Comfort your hearts then beloued euer with this example and feare not man but feare and loue honor and serue to your dying day this God that can this God that will and now doth so bridle an enemy 10 In the 27. verse you see what Laban sayth if hee had knowne of Iacobs departure hee would haue sent him away with mirth and with songs with tymbrel with harp Thus is his toong changed by the Lords warning but God knewe his heart There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it but it is best now to say the best and gracious is that God that can pull such words out of a man displeased and force him to speake nothing but faire where hee will haue it so Let all snuffers and browbeaters of honest men consider this and see if they can doe what they list 11 I am able to do you euill sayth Laban but God hath forbidden me c. Where wee may see a difference betwixt the godly and vngodly men The first speake and boast of iustice and equitie saying this or that is due to you by right and to your offence but the second boast and braue it euer with their power and might saying this and that I am able to doo as Laban did heere I trust we are resolued soone whether to follow 12 In calling those idols his Gods saying Why hast thou stolne my gods he bewrayeth vnto vs what all idolaters and superstitious persons do and thinke whatsoeuer they say namely euen make and vse repute and take such things as they worship besides the true God for their gods And what skilleth it for the name when there is proofe of the thing 13 In Iacobs answere cary your eye to Labans obiections which were 3. First that being his seruant he fled away secretly secondly that hee tooke away his daughters and their children being so neere to him in bloud without his priuitie and thirdly and lastly why he stole away his gods vnto all which Iacob answereth but diuersly for to the two first hee sayth playnly it was because he was afraid and thought that Laban would haue takeÌ„ his two daughters froÌ„ him wherein we may note y e open simplicitie vprightnes of Iacob in telling the truth euen as it was indeed without such colors cunning as meÌ„ vse in these days To the third he answereth by a stout denyall referring him not only to search all that euer hee had but offring the party to death with whom any such thing might be found By which vnaduised speech he rashly ouershot himselfe and would haue bin as sory as euer was Ieptha when his daughter met him if Laban had taken him at his word and found the gods with Rachell Iacobs deerest wife Wee learne therefore by it that hasty speach may worke much woe and therefore be we not ouer rash We knowe none so well as our selues and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe But yet this is and this was and this will be euer that as euery one is true and good himselfe so easily thinketh he others to be such but often deceyued and so was Iacob heere Yet as God would it was not then found out for Rachell made a cunning excuse as you see in the text that her father should not search vnder her where in deede these idols were though vnknowne to Iacob Such wits haue women often times vpon a distresse to shift away a shame which in deede were better neuer deserued then with any deuise though neuer so fine auoyded 14 Then Iacob was wroth sayth the text and chid with Laban a iust anger that hath a iust cause and is not immoderate What griefe to a true man to be made a thiefe and to be burdened with practise that his soule abhorreth Yet this you see falleth out sometimes and by name now heere to Iacob which must worke a stay of minde in vs if a like thing happen Moses was angry when he saw the calfe and when Corah rebelled Num. 16.15 Ionathan for his fathers rage against his friend Dauid and many moe examples of lawfull anger hath the scripture so that all anger is not forbidden but onely such as hath sinne in it 15 In the expostulation that Iacob maketh if you marke it reade it is notably layd downe the faithfull vsage of a good seruant and the vnkind requitall of a bad mayster A good seruant is not flitting euery day and changing but 20. yere in a place sometimes as Iacob heere He wasteth not any wayes his maysters good vnder his hands but so careth for and regardeth all things that his mayster prospereth by his faithfull trauell in the day he is consumed in the heate and with frost in the night and his sleepe departeth from his eyes for thus speaketh Iacob of himselfe An vnkinde mayster is described thus cruelly he requireth of the hands of his seruant whatsoeuer is lost without regard of circumstances he changeth his wages often and euer to the worse and at last he sendeth empty away whome in all conscience he should reward very liberally Thus you see is
Laban charged heere and let vs be ashamed of such qualities 16 Then Laban answered These daughters are my daughters c. Now see a trick of this world agayne when a man is brideled and dare not hurt then to pretend fauour and loue and to smooth the matter as though he neuer meant hurt which is not so This iugling the world hath not lost yet but God seeth truth and loueth truth Finally a couenant of loue Laban will haue made because his conscience accused him of euill deserts Iacob is content and letting anger go maketh them good cheere Laban sweareth like an idolater and Iacob aright consider you both of a rough beginning there is a smooth ending Laban taketh his leaue and departeth quietly and all is well O able God and carefull God for thy children euer make vs thy seruants faithfull and true that in all stormes we may finde thy fauour and of all feares no worse an end then in thy mercy may be to our comfort as this was now to Iacobs Chap. 32. The chiefe things of this Chapter are these The meeting of the Angells The meeting of his brother Esau And his wrestling with the Angell FOr particulars let vs remember that but euen now was ended Iacobs feare of Laban and his bad measure that he was euer like to offer to him and his had not God restrained him and now followed presently at the ende of that the feare of his brother Esau whome hee must meete What sheweth this vnto vs but the continuall succession of feare vpon feare trouble vpon trouble and tryall vpon tryall vnto the godly to the true teaching of vs what to expect and wherewithall not to be dismayed if it happen for it is the lot of Gods deerest 2 We see heere a multitude of Angells meete Iacob as hee setteth on his iourney Where first marke the thing and then the oportunitie of it touching time For the thing it selfe it truly confirmeth this doctrine that God giueth his Angels charge ouer his elect to attend and defend them as shall seeme best to his great mercy and infinite wisedome so saith the Apostle are they not all ministring spirits sent forth to minister for their sakes which shalbe heires of saluation so saith the Prophet the Angels of the Lord pitcheth round about them that feare him and deliuereth them yea hee hath giuen them charge ouer euery one that putteth his whole trust in God and committeth himselfe wholy to his protection in all temptations to keepe such an one in all his wayes And they shall beare that person in their hands that hee hurt not his foote against a stone Examples in Elizeus in Peter in many mo It derogateth therefore greatly from the mercy care that God hath for his to say euery man hath but one good Angell and one bad for euery man and woman fearing God hath many as Iacob had heere and euen so many as any way shall be needfull in his wisedome that euer knoweth what is expedient fit Secondly for the oportunitie of this vision you see how great it was euen then when Iacob was setting forward to meete with his brother Esau of whome he was very greatly afrayde not only for himselfe but for those with him that were as deere to him as his life What they taught Iacob by thus appearing vnto him we may all very easily conceyue surely euen this that though he were weake yet was he strong strong I say by God and the might of his power who should neuer suffer him to miscary whilst he had an Angell in heauen to send with him but would so stand on his side against Esau that all should be well and with safetie passed ouer O this God this God of ours doo wee not see him Since this booke began haue wee not seene many testimonies of his loue and care not only to help and comfort but euen in the nick to doo it when there is most neede and when his childs heare is downe in the body by some occasion Neuer any more notable then this to Iacob heere and therefore let vs marke it and of them all conclude how blessed the man is that hath the God of Iacob for his help whose trust is in the Lord his God 3 The next thing we may marke is the counsell of Iacob vnder Gods blessing taken of him to pacifie his brother and to haue a good meeting First he sendeth messengers to him to signifie his comming least by stealing by him he might iustly offend Secondly he deuideth his people and cattell as you see Thirdly he prayeth Fourthly and lastly hee sendeth a present In all which we may note two things First that the godly haue neuer bin despisers of means though their trust in God and assurance of his helpe were neuer so great but wisely and with good pollicie and discretion they haue disposed themselues to vse the same as God directed Secondly that it is lawfull to vse submission in some sort to the wicked and that religion standeth not in stubbornes and frowardnes and disdainefull proude and vndutifull speaches as some imagine 4 These messengers thus sent of Iacob to giue his brother notice of him returne againe and tell him that Esau commeth to meet him with 400 men whereupon sayth the text Iacob was greatly afrayd and sore troubled not knowing what Esau meant by bringing thus many with him which of like Esau did onely for pomp and to shew his power but fearing the worst as nature is apt in the very best The thing that we are to note in it is how hard it is euen for Iacob y t is a very extraordinary mā to cleaue stedfastly vnto God in perill danger and to ouercome by faith such false feares as will muster thēselues before his eyes We saw before how God had comforted him by y t host of Angles that met him yet now euen now againe when hee heareth this newes the infirmitie of flesh appeareth and Iacob is sore afrayd Knowe wee then our mould what it is and if so notable a man as Iacob after so many incouragements haue yet imperfection of faith set wee it downe that great is our neede farre farre vnlike Iacob to pray for faith that the Lord may increase it in vs euer more and more See againe in Iacob euer as we go the life of man feare after comfort and comfort after feare ebbings and flowings risings and fallings so wee go along and so wee shall ende 5 That he falleth to prayer after he had deuided his companies see both the right vsage of lawfull meanes and the true cōfort in all distresse whatsoeuer it is The right vsage of meanes is with prayer and the right vse of prayer is with meanes if God offer them these one exclude not an other but both ioyne together as louing friends and thus ioyned and ioyntly vsed the Lord giueth his blessing to
Iacob himself is left alone when there commeth a man and wrestleth with him The text saith a man but it was God in the forme of man Which wrestling as it was a very extraordinary thing strange why it should be to such as doo not vnderstand it so was it a notable thing and full of instruction to vs if we do vnderstand it and consider of the Lords dealings and purpose herein both with Iacob and others his faithful euermore First then this wrestling warned and forewarned as it were Iacob that many struglings remained for him yet in his life to be runne through and passed ouer which were not to discomfort him when they hapned for as here so there he should go away with victory in the end Secondly it described out the condition not onely of Iacob but of all the godly also with him namely that they are wrestlers by calling while they liue here and haue many diuers things to struggle withall and against some outward some inwarde some carnall some spiritual some of one condition some of an other which all yet through God they shal ouercome and haue a ioyful victorie in conclusion if with pattence they passe on by faith laie hold vpon him euer in whom they only can vanquish Christ Iesus Thirdly it was God not man yet man appearing God hidden to tel and teach vs y t in all our assaults trials and 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
thou blessed to day and blessed for euer blessed with heart and blessed with soule yea blessed with the soule of our soules for we were dead now liue yea as sheepe appointed to the slaughter after strange tortures and torments before so were wee but the snare is broken and we are deliuered we released and our enemies crawling in the bottome of the sea Thou hast done it O God our God and to thee be praise for euer and euer for it Amen Amen Chap. 34. The chiefe heads of this Chapter are these three The defiling of Dinah the daughter of Iacob The fraud and subtiltie of her brethren The cruel murder they committed for that cause COncerning the first the text saith Dinah went out to see the daughters of that country That is shee went a walking to gaze and see fashions as women were euer desirous of nouelties and giuen to needles curiositie Shechem the sonne of Hamor Lorde of that countrey saw her and presently tooke her laie with her and defiled her This was the fruit of her needles ietting abroad being a young woman A profitable example to warne all youth honestly minding and meaning to beware and to keepe within for it is safe it is sure it is credite so to doe Libertie and loosenes hath spoyled manie an one as it here did her Which the wise Syrach well knowing willeth all that haue daughters to keepe their bodies and not to shew any cheerfull face to them that is not to be fond ouer them and readie to grant them what libertie witlesse youth may wish to haue but rather to marry them with all good speed and then is a weightie worke performed Salomon indued with such deepe wisedome noteth it as a propertie of an vnchast woman and giuen to filthie delightes that her feete cannot abide within her house but now she is without now in the streetes and lieth in wayt at euery corner The Apostle Paul againe as a thing that greatly disgraceth any woman liuing layeth it downe to be iâ—le and to go about from house to house For this wil make them also pratlers and busie bodies speaking thinges which are not comely Dauid compareth a good woman to a vine vppon the walles of the house because she cleaueth to her house and keepeth within euen loth to be gotten out except the occasion be good and iust Others haue compared her to the snaile that hath euer her house vpon her backe 2 Obserue the consent of parents regarded here euen by the Heathens For Shechem beggeth of his father that he wold get him this mayd to wife that is that hee would procure Iacob her fathers consent and giue his owne also Of which hauing spoken els where at large I stand not now But shame it is for vs to be worse then Heathens 3 This euil newes is brought to the old man euen to Iacob I meane that his daughter Dinah was thus taken vp and defiled Whose woe what it was for so great a wrong let parents iudge that know parents hearts Neuertheles his soones being with his cattel in the field Iacob saith the text held his peace till they were come Thereby declaring that a wise man rusheth not by and by into actions according to his griefe or when his affections are hote but staieth himself moderateth his heat and ouerruleth his passions til quieter minde may better deliberate of a due course This is grauitie this is wisdome and this is strâ—ngth that greatly adorneth any which hath it The want of â—â—is hath caused great repentance when it was too late and daunted the credit of verie many for staied gouernment of themselues Iacob I say held his peace 4 When his sonnes came home they also heare the matter and it greeued the men saith the text and they were verie angry because hee had wrought villanie in Israel and lien with Iacobs daughter which thing ought not to bee done See how wee ought to bee affected to this kinde of sinne which filthie flesh so ioyeth in Iacobs sonnes abhorre it detest it and lothe the verie thought of it so should wee they consider circumstances that increase the foulenes of it as that it was in Israel that is amongst a people professing God that it was with Iacobs daughter that is such a noted mans daughter for pietie and religion c. so should wee and euer knowing sinne to be sinne yet to knowe that circumstances make sinnes greater and greater This argueth loue of God loue of vertue and feeling of sinne which euer are arguments of Gods holie spirite in vs. Compare this detestation and religious anger in Iacobs sonnes against this sinne with the iestes and gibes that fleshly wordlinges make of it and with the prettie excuses that our holie fathers in Rome doe vse Si non castè tamen caute if not chastly yet charily c. 5 From the 8. verse to the 13. you haue Hamer his Oration or persuasion vsed to Iacob and his sonnes to obtaine their good wil that Dinah might be married to Sychem Read it and marke it and you shal see nothing but a fond speech of a fond father to satisfie the lust of a loose sonne who both as he was his father and as he was the gouernour and magistrate of the country should sharply haue punished such behauiour in his childe But peraduenture it was cat after kinde Such father in his youth such sonne in his Howsoeuer surely the truth is tried that blanda patrum segnes facit indulgentia nates A mallie father maketh a wicked childe Read the two and twentie of Deutrenomie 6 From the thirteenth verse to the 18. you see the subtill course which the sonnes of Iacob deuised to be reuenged for the villanie done to their sister and in her to their whole house their making religion and the ordinaunce of God a cloake to couer their craft and a meanes to compasse their desire by No new practise you see neither yet for age worne out either of memorie or practise in our dayes who would haue thought such deadly wrath had lodged vnder so reasonable wordes or suche bloudie murther vnder the show of a marriage Deepe is the heart of man wee see and goodly showes haue dreadfull treasons and cruell massacres often vnder them Euen aliances therefore and offred knots of great good will beware betimes 7 The conditions agreed vppon betwixt Hamor and Iacobs sonnes The consent of the residue of the people wanted which Hamor their gouernour to obtaine assembleth them togither at the gate accustomed and there by a set Oration showeth them what good should growe to the whole Countrie in generall and to euerie one in speciall if they would harken vnto the condition of beeing circumsised that thereby there might growe aliances with these straungers in marriages with them crosse either with others Pretendyng cunningly whiche is the thing I marke the publike good when wholly
it was a priuate respect that hee had and a particular pleasure that hee shotte at Heere is the pollicy then or rather subtiltie which now in our dayes wee see so rise If malice possesse vs and wishe a reuenge if couetousnes haue caught vs and would haue a benefite or whatsoeuer it is that wee would effect still the pretence is a publicke good thus and so shall the Church bee profited and thus and so shall the lande bee inriched if our deuises may haue place when indeede they tende to as muche good to eyther as this perswasion dyd to the Sichemites beeyng the meanes whereby crueltie tooke place malice and wrath had oportunitie and the fearefull destruction of them all was brought to passe and compassed Trust not therefore ouer hastily such goodly promises and painted showes of publike good to bring in an innouation which as this may haue danger vnder it and yet not doubted 8 The silly people consent vnto Hamer his speech wherby we may learne how dangerous a temptation the promise of gaine and profit is to the ignorant multitude This winneth and bewitcheth them this gaineth and getteth them to doo any thing yea with this both eyes bee dimmed and eares so stopped that subtil men may worke their wils and had I wist come euer too late 9 Marke againe what power to effect either good or ill is in the perswasions of great meÌ„ to their inferiors They carry them headlong to destruction if so they wil and they carry them comfortably vnto good if so they wil. Happie be the gouernours that perswade but wel and so answer not with their own for the bloud of many Againe marke here what often els may be seene that when the Lorde determineth to punish men haue no power to foresee the peril Iniustice be taketh the wisdome from the wise and counsell from the prudent 10 Thus the inhabitants being inticed to admit of circumsition for an earthly commoditie and respect the third day when they were sore Simeon and Leuie the sonnes of Iacob with swordes drawne come vppon them and kil euerie male amongst them A bloudie fact and a great murther in mans eyes worthie of great blame that for one mans fault so many should dye offering them recompence by admitting their condition and so deeply deluded by so holy a show But altogither we may not esteeme it by this but somewhat consider the reuenging hand of a iust God in it who wil neuer suffer the wrongs violently offred to his chosen people to escape vnpunished if they cleaue to him The mightie worldlings may imagine they shall do what they list with vs and proudly wrong vs imboldned by their might and our weakenes but they shalbe deceiued as is seene to their terror and our comfort in this example That Simeon and Leuie were so forward-summe in nature we may iustly thinke of For Dinah to them was full sister both by father and mother where vnto some others she was but onely by father Leah was her mother and the mother of Simeon and Leuie also Againe wee may see in this example that saying verified Quicquid delirant Reges plectuntur Achiui For the sinnes of gouernours the people often smart and therefore happy people that haue a good gouernour It is a treasure that of many is little coâ—â—â—dered and a blessing that God is neuer worthily thanked for 11 Then came the other sonnes of Iacob vpon the dead and spoiled the Citie See therein anger how it rageth and increaseth being once incensed and stirred vp One man by example kindleth an other and violence vpon violence will increase still if we stay not quickly If you marke now the state of this Citie how the children be fatherles the women comfortlesse no house without bloudshead murther and death their goods spoyled in Citie and field their bodies captiuated which remaine aliue O heauy wo would not the heart of any man or woman tremble to offend the Lorde to feede the flesh that sinfully lusteth with such deadly delight and carelesse to scorne what so fearefully punished we see of God How happy Hamor if his sinning sonne had neuer been borne how happy the sonne if hee had turned his eyes from euil and brideled his lusting heart with vertue and honour How happy all both old and young both great and litle men and women with babes and sucklings if God had been feared and sinne abhorred This is sinne in the eyes of the highest a cryer continually for his wrath till at last it come The Lord giue a feeling that we truly hate what hurteth harmeth in this sort 12 Then said Iacob to his sonnes Ye haue trobled me c. Pitifully bemoning the danger which this desperatenes carried with it both to him and his had not God been good whose mercy in deed onely affected that the countries about did not rise vp in armes against him and destroy him quite The Lord knew how Iacob abhorred this course and yet how perfectly hee hated the sinne of his daughter wherefore in mercy hee prouided for him staied all euil that might be against him and kept both him and for his sake his that might else haue perished well inough I note it to my comfort and the comfort of many that maye in their houses and seuerall families either by children or seruants or friendes haue that committed whiche their soules abhorre and they little knowe of God is gracious to regarde the innocent and to turne from his faithfull seruantes that whiche euil committed might procure vnto them as hee heere did from Iacob Then marke againe in these sonnes of Iacob whether for their merites God so increased them and made them his people or it onely was mercy and no merit And remember withall what by Ezechiel God saith vnto them I meane to the people descended of them and of like merite with them for this that we speake of Sonne of man cause Ierusalem to know her abhominations say thus saith the Lord God vnto thee Thine habitation thy kinred is of the land of Canaan thy father was an Amorite thy mother an Hittite And in thy natiuitie when thou wast born thy nauel was not cut thou wast not washed in water to softeÌ„ thee thou wast not salted with salt nor swadled in cloutes No eye pitied thee to do any of these vnto thee for to haue compassioÌ„ vpon thee but thou wast cast out in the open field to the contempt of thy person in the day that thou wast born and when I passed by thee I saw thee polluted in thine owne blood and I said vnto thee when thou wast in thy blood thou shalt liue euen when thou wast in thy blood I said vnto thee thou shalt liue Marke you this repitition Euen when thou wast in thy blood I said vnto thee thou shalt liue That is euen when thou werst sinful wretched and vgly to be looked on in thy selfe
yet in mercy I regarded thee turned my face from thy due desertes and sayd Thou shalt liue Now if there were no merite in this first people why the Lord should chuse them before all others but that mere mercy regarded them in their blood what merit might be in vs Gentiles wild oliues and behind them far in circumstances sundry of great importance that we should swell and be puffed vp Read the whole Chapter in Ezechiel and thinke in your soule how much rather the Lord might complaine of vs generally or particularly as there he doth of them And what should haue humbled them let it humble vs what should haue made them tenne thousande times thankfull Let it make vs not onely that way but euerie way dutifull to our liues ende Moses was a Leuite and yet hee writeth this of his father Leuie an argument euident that flesh and blood did not rule in the writing of the scriptures which hardly is drawne to laie downe any shame or blame of their auncesters but that Gods spirite the God of truth and veritie guided and gouerned the penne of the writer as best was seeming to his wisedome 13 Shal he abuse our sister as a whore say they No yet may not thereon be concluded that against a fault any manner of proceeding is alowed The fact was wicked yet the punishment should haue been orderly and with their fathers aduise who chiefly was wronged and whose wisedome and discretion would better haue guided his sonnes then they any way could direct him But this is youth hotte and fiery rashe and vnbrideled neuer forecasting what may insue but egerly harpyng vppon a reuenge They neuer thinke of their fathers estate and theyr owne in that countrey that they were but straungers there that they were but fewe and that extreame daunger might arise both to theyr father and them by this rage No no the heate of youth doth first performe and then repent when it is too late Whither did Cain his outragious anger carry him Surely his brothers blood was nothing when furie and anger had taken place Saul against Ionathan Achab against Naboth Asa against the Prophet with many moe declare well the effectes of anger when once it is kindled and incensed Theo-dosius after his slaughter of seuen thousande at Thessalonica in his anger by the perswasion of Ambrose layde downe a lawe that whosoeuer after should be condemned to death should haue execution therof deferred for thirtie daies to the ende that if anger had anye way made the iudgement too sharpe this respite and tyme myght againe moderate it accordyng vnto iustice For vt fragilis glacies interit ira mora As I se in time doth melt away so time makes anger to decay Lastly if you marke this answere of Iacobs sonnes it may shew what naked excuses we content our selues withall rather then we will acknowledge that we haue done euil Againe how vnprofitable speech is to an angry man til the mood be past Anger so darkeneth the mind that reason can haue no place No reason to a minde incensed with anger is like a keye to a locke that is iumbled that is it can do no good And as a theefe choseth often the darkest night and the fisher the water that is troubled so sathan to worke many mischiefs in chuseth a hart when it is troubled with anger But let thus much suffice of this Chapter Chap. 35. The chiefe matters of this Chapter are these two The remoue of Iacob away from Shechem The death of certaine of his dearest friends COncerning his remoue the text saith that then God sayd to Iacob that is to say then euen then when his heart was troubled and full of feare for the bloudie tact of his sonnes in Scechem Where see the vigilant care of the Lord ouer his in all their distresses doth hee euer forsake them that faithfully and hartely cleaue vnto him No no hee is at hand and readie euen before the trouble happen to bee comfortable to vs because this is essentiall in him and not accessory 2 Marke how he biddeth him go to Bethel and there build an Aultar vnto God that appeared vnto him when hee fled from his brother Esau why if you remember or looke the place Iacob there promised that if God would be with him in the iourney and keepe him and giue him bread to eate and clothes to put on so that he might come againe vnto his fathers house in safetie then should the Lord be his God and that stone which be there set vp as a piller should be Gods house c. And hath Iacob beene all this while in the countrey and not been yet there to performe his vowe and to giue the Lord thankes who so gratiously had granted his desire O great slownesse in so good a man and verye worthie blame exceedingly See then and marke it well how slacke the best of vs are to paye in prosperitie what we promise in aduersitie euen with great zeale Wee saye in sicknesse if we may recouer we will do this both to God and man and in other perils we promise much but alas where is all when once we are well and out of danger Hath Iacob dulnesse and haue we none thinke of it and by his faulte in this place that must be called vpon and spurred vp by God himselfe let vs amend what is amisse Then marke againe in this remembrance made by God the manner of it Go vp to Bethell Iacob sayth he and make there an altar c. This is not why hast thou not done it and because thou hast forgotten me I will forsake thee or any such like sharpe rebuke Sweete againe is this if we consider it For Iacob was now in sorrow his heart being wounded both for his daughter that was defiled and for the crueltie of his sonnes with the perill also that his whole familie was in In which greefe of his the God of mercie would not adde greefe vnto greefe but sparing him kindly admonisheth him gratiouslye with sweet words not so much as once quipping him for his faulte with but halfe a sharpe word A patterne euer to be followed of vs one towards an other that wee bruse not the heart already broken but too much that we insâ—lt not one ouer an other for slippes and wants but kindely quicken vp when a harde speech woulâ— crush too much O sweetest GOD howe sweete art thou to slaggâ—sh sinners when they doe faull and shall wee not labour to bee like them c. 2 When Iacob had receyued this woord of the Lord hee willeth his household to put away theyr strange Gods plainlye noting that there were such amongst them And knew Iacob this and reformed it not Surely the best men then haue theyr affections and euen good Iacob is not heere without them Rachell his Wife is most deere vnto him and for her sake eyther he seeth not or he feeleth
not with that heat or both seeing and feeling he lingreth reformation ouerlong She had stolne hir fathers idols as you heard before and what others they had gotten in the spoile of the Cittie it is vncertaine Prone is our nature by naturall corruption to such abuse and if Iacobs people so well instructed will yet be halting O what are we This cleaueth to our bones and the very marrow to be superstitious and delighted with euill The Gods that be seene best like our humors and what hands haue made we repose trust in but fie of this folly if wee bee aliue and not dead in heart to God and grace 3 What then did God abhorre the household of Iacob and refuse it to bee a Church No howbeit that familie was thus blemished and the wife of his loue that slepte in his bosome thus all too spotted yet euer were Iacobs sacrifices acceptable vnto God and his family cared for as his Church Note we thereby not to loue idolatrie or to mingle the wheat with the chaffe ne yet to extenuate Iacobs fault nor to followe him our selues in not reforming But note wee this and note it agayne that particular blemishes in some of a Church not yet amended depriue not the whole eyther of name or nature of a Church neyther make the good thinges therein done according to the worde as were Iacobs sacrifices of no effect much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church eyther not knowing or no waie approouing what is euill I could vrge the place harder if I would 4 In bidding them cleanse themselues and chaunge their garmentes lette vs note how outwarde ceremonies helpe inwarde duties vse them as helpes and not make them our rests thâ—nking all is doone when the outwarde thing is doone but knowe that cleane garmentes call for cleane heartes much more and cleansed bodies bid cleanse our soules much rather else are we like the Massing Priestes that washed theyr fingers so solempnely and neglected theyr consciences altogeather or lyke the hypocriticall Pharisies that scowred so carefully the outside and forgot so negligently the inside 5 Then they gaue vnto Iacob all the straunge Gods which were in their haÌ„ds c. where see a very notable example of prompt and ready obedience to the worde Blessed therefore he that had them and blessed they that so willingly hearken vnto hym Such Iacobs to bid and such people to obey would long and long continue these happie dayes of peace and freedome vnto vs with a gratious Gouernour and Soueraigne ouer vs in whose dayes wee may truly say mercie and trueth haue mette togeather righteousnesse and peace haue kissed each other But why are they so zealous and ready now hauing beene so dul hitherto Surely the daunger they sawe themselues in by that outrage committed was a great meanes of it And therefore well may wee marke howe profitable for vs sometimes are feares and dangers troubles and perplexities in this worlde Then are wee awaked and quickened that before were heauie and then wee both heare the worde and obey it with alacritie and readinesse Take then the crosse away and take our great good away as we plainly may see But the text sayth Iacob hid them vnder an Oke that was in Sichem when as wee read that Moses tooke the golden calfe that Aaron made and burnt it in the fire ground it to powder and strawed it vppon the waters and made the children of Israel drinke of it A zeale indeed against Idolatrie and superstition For aunswere whereunto it may bee sayde that good mâ—n haue their wantes and Iacob himselfe in this was not so prouident as hee might haue beene Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God the want pardoned and cast out of sight With comfort I say we see it beeing thereby iustly incouraged to doe good and to hate euill seeing there is mercie with God in sweete kindnessâ— to accept what is well and to turne his face from what is wanting Away therefore with all discouraging thoughts and verye sowre conceipts of no acceptance with God where any blemish or imperfection is For euen in this example if we had no mo it is prooued false 6 When Iacob thus had reformed his house he tooke his iorney from Sechem towards Bethel and the text saith The feare of God was vpon the cities that were round about them so that they did not follow after the sonnes of Iacob It is the Lord then that cooleth and quencheth the rage of men against his children yea it is the Lord that is able to mussell the mouthes of the Lions of this world wheÌ„ they bristle themselues beside his liking to commit any violence or furie vpon the godly Let him say nay and they cannot stirre let him saye I and they runne a pace The Diuels themselues cannot touche the Swine tyll they haue leaue of him and are porcorum setae numbred sayth the auncient father and his chosen children forgotten No no there is no power against the least of them except it be giuen from aboue Therefore care away comfortably sing we and say we Si deus nobiscum quis contra nos If the Lord be with vs who can be against vs. No doubt these inhabitants had burning harts against Iacob and his familie for the murder committed but both hartes and handes are bridled by him that bridleth the verye diuels and such a feare is stricken into them by the Lorde that Iacob goeth safely on his iourney and not one dare looke out of the doores after him to attempt any euill against him O sweete God O deere God direct vs aright to be thine truly and we see here our safetie Thou wilt defend thou wilt protect and mightier farre then our selues are thou wilt make to feare vs for our good Blessed blessed be thy name for euer and let our hearts till death be secure in thee Amen Amen 7 The next thing I note is the death of Rachell the wife of Iacob deere and deere and twentie tymes deere againe vnto his heart Who can expresse the woe of this daye and the bitternesse of this losse to the man of God Rachel is dead and is she dead O death voyde of mercy or respect of persons She dyeth vppon childe an increase of greefe she calleth the childe the Sonne of hir sorrowe a heauie worde But be comforted Iacob and leaue all to God who giueth and taketh at his pleasure And learne wee by thee whilst the world indureth to knowe worldly comforts whatsoeuer they be to be subiect to change Loue with vnfaynednesse what may be so loued but loue neuer too much for feare of a check So loue that wee thinke of losse if the Lorde so will yet so loue that we wish no losse if the Lorde so will Let his liking moderate our affections euer
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more thâ—n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard
before the hatred growen in the brethren against Ioseph in this second part of y e chapter we may sée their execution and practise of the same against him when they had oportunitie The oportunitie was this Their father sendeth Ioseph into y e fields to them where they kept their cattel to sée how they did Whom when they saw in this sort come into their hands streight they conspired against him Now that the father would send him and that Ioseph would go hauing had such notice of their disliking of his dreames it plainlie sheweth the simplicitie of the godlie and such as haue honest minds that they are farre and often but too farre from suspecting and forecasting such perils as in déed are towards them and such euill nature in others as in time sheweth it selfe and bursteth out It is an old saying euen here we sée it true Vt quisque est vir bonus c. A man that meaneth truly and honestly himselfe thinketh all others to meane so likewise But it was so Though olde Iacob meane no hurt neither yet Ioseph the other brethren doe and conspire his death when in loue sent in loue he commeth to sée howe they did Though simple then it is good to be yet ouer simple beware to be Inter spinas calceatu Amongest thornes haue on thy shooes sayeth an other prouerbe and it is worthie practise 2 Out goeth Ioseph and thinketh no harme then as I said and he séeketh his brethren from place to place but he findeth blouddie enimies rather then brethren at the last So fareth it dayly with manie a man Wee séeke life but wee finde death at the Phisitians hands Wee séeke iustice we finde oppression wee séeke truth wee finde falsehoode and in a worde as Ioseph here wee séeke for brethren but finde farre otherwise in the end So dooth secret sinne couer it selfe euen in the Church militant to this day But who so reputed a brother becommeth a foe let him thinke what credite Iosephs brethren had with God or man for such hypocrisie and who so is halted withall and deceyued as Ioseph was meaning no woorse then Ioseph did let him turne his face from man and clap holde of God saying with the Prophet It is good for me to holde mee fast by God to put my trust in him and what protection and safe garde poore Ioseph found when hee was here alone in the middest of his no brethren but bloudie foes that comfortablie hope for at the same Gods hand who is one to day then and for euer to all that truelie cleaue to him 3 But why saith Moses so brodelie that they conspired to slay him This was much to bee laid in writing against such men No not a iote For it being so in déed the holie spirite of God hath taught vs notablie by it what difference is betwixt man and God Man in his writings flattereth and smootheth and dissembleth faults yea often for vice putteth in vertue and where in deede a dispraise was due yet there extolleth to the skie But Gods holie spirite in his writings dooth not so He speaketh plainly and euer truely of all degrées whatsoeuer Againe it sheweth that Moses was not directed by flesh and bloud for if he had he would haue couered the blemishes especiallie these great blemishes of his ancestours Thirdlie it is a rule to direct them to doe it and it is a warrant to them if they doe it that write stories and commit to writing facts of present or former times Trueth was euer without shame what blame soeuer it getteth vnworthilie But filthie flatterie maketh them liue with shame that vse it during life and shamefullie spoken off euen after death 4 Behold say they this dreamer or maister of dreames commeth A scoffe and a lewde scoffe the dreames of Ioseph being from God to a speciall reuelation of his great mercie in time intended to that house But we may well sée in it the fashions of the wicked and the lot of the godlie in this world often How differ these speaches Behold the dreamer and Beholde the holy man the holy woman the hote gospeller c Surelie both are scoffes alike from a prophane heart which God will visite with a whipping rodde in his good time Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie Man of God but with fire from Heauen the Lorde consumed such mockers· If the like fire from Heauen consume not our mockers let them yet bee sure that fire in hell shall neuer faile them 5 Come therefore say they and let vs slay him and cast him into some pit c. See what it is to harbor in our bosoms a dislike of a man and a hatred in time it leadeth vs euen to blouddie murther of the partie so disliked or at the least to a willingnes to do it if we be by meanes kept from the act For if a brother breath death agaynst his brother because he hateth him surelie men in further degrées from vs will neuer stand in our handes Then stoppe betimes if we feare God and abandon hatred out of our hearts Let it neuer lie boyling within vs and gather strength Such Patriarchs ouercome by hatred against their brother may teach vs whilest we liue what hatred is 6 Then shall we see what will become of his dreames As if they should say so shall wee proue his dreames false O blinded men the determined counsaile of God they will ouerthrow and by their power and practise they will preuent what hee will haue come to passe So thought the blinde Pharisies Priests and Elders that if they could compasse once the death of our Sauiour all should be well they should still deceyue the worlde the Scriptures should bee falle and whatsoeuer by Christ was effected shoulde bee preuented But was it so or rather did not all their malice woorke to the effecting of Gods purpose Herode by pollicie or crueltie open will kill the babe Iesus and then all shall be well yea euen to this day fooles will contende agaynst God and prooue him vntrue But away betimes with such dreadfull impietie God will bée true and his purposes shall be perfourmed when all earthlie creatures shall be confounded that stande agaynst him Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie So let vs thinke so let vs know so let vs liue till life take her leaue and all bee effected Our fayth our cause our profession and religion shall stande being the Lordes though thousandes of our bodyes bee destroyed by raging crueltie and all is not sure on our aduersaries side as they suppose when once they haue preuailed against some of vs. Blessed be God 7 But when Ruben heard that hee deliuered him out of their handes c. What Ruben was this Surelie euen hee that laie with Bilhah his fathers Concubine as wée
vse the dexteritie of the latter So was not Potiphar But séeing gods graces in a stranger euen there also he yéeldeth fauour and vseth him fullie according to the same 4 His person is commended that he was faire and well fauoured A grace if God giue it not to be dispised for it maketh lightlie whatsoeuer we do to be better liked according to the old saying Gratior est pulchro veniens è corpore virtus Vertue in a comely personage is more esteemed But sée the malice of Sathan though hee could not make Ioseph abuse this beautie either to pride or otherwise yet he tempteth Potiphars wife by it and with it for it is said shee cast her eyes vpon him and said Lie with mee So that we see our verie senses sucke in our bane if the Lord assist not the eies especiallie In this booke before it was said that the sonnes of God saw the daughters of men that they were faire and tooke them wiues Dauid saw from the top of his pallace Beerseba and by sight sinned in measure streight and soone after more Peter speaketh of eies full of adulterie Iob made a couenant with his eies y t they should not offend in this respect All these places teaching what windowes for wickednes to enter in at our senses be if God giue not grace Well praied Dauid therfore that the Lord would turne away his eies lest they should behold vanitie A carefull conscience preuenteth much and a carelesse person is soone deceiued Beware we by this wanton mistresse of Iosephs if we feare God 5 Ioseph abhorred such impietie and with most good and godly arguments repelleth the temptation The first drawen from ingratitude vnfaithfulnes in these words Behold my maister knoweth not what he hath in the house with me but hath committed all that he hath to my hand There is no man greater in his house then I neither hath he kept any thing froÌ„ me but only thee c. as if he should haue said being trusted as I am and preferred in my maisters house as I am it were y e greatest vnfaithfulnes the foulest ingratitude that might be in this sort to requite my masters fauours and so great fauours towards me Therefore I may not do it for I abhorre to be vnfaithfull where I am trusted or vnthankfull where I am regarded and done for Here then is a seruant of seruants if we thinke of our daies here is a iewell more worth then gold and a pearle of price for a mans house Faithfull and thankfull what wish we more By these two vertues as it were by two bâ—nds vpon his soule kept from such villany towards his master as is contrarie quite vnto them both Liue Ioseph liue though long thou art dead for this thy grace and liue not with God alone in his shining light but in the mouths of men till the world haue end to thy praise and honor most iustly deserued who tast of grace wil folow thée who offered thus prefer their lust in iudging day shall be condemned by thée His second argument is drawen from that mariage knot that ought to hold till death doth part Thou art saith hee his wife as if he should haue said Such truth should be in thée towards thy wedded husband euen because thou art his wife that if I would thou shouldest defie me and againe such stop to me is made by this estate in thee that if we both would yet we ought not A maried woman must haue a maried minde that as her bodie by orderlie course is appropriated vnto one so her mind must be also to the same and to none other Being then his wife and so proper vnto him I may not consent to abuse this knot that God and grace would be inuiolate His third argument is drawen from the nature of the sinne it is a great wickednesse to touch an other mans wife and as all wickednes should be abhorred so great wickednes greatlie abhorred A true iudgement in Ioseph and would God we might euer retaine it in our selues The world maketh but a ieast of it and at it being herein behind the verie infidels and heathens of whom many haue confessed and hated as Ioseph doth But with these mockers and fleshly wretches the Lord shall not mocke in his due time when that shalbe fulfilled in the 13. to the Heb. Mariage is honorable amongst all men but whoremongers and adulterers the Lord shall iudge His last argument is drawen from the loue of God Thus should I sinne saith he against God which how may I do As if he should haue said I loue God who hath euer loued me and my loue admitteth no such requitall Many and many are the sweet mercies that I haue found at his hand if I should tell all and how then should I sinne against him Therefore since trusted I am and may not be vnfaithfull since regarded I am aboue all in the house and may not be vnthankfull since thou art a mans wife and by that knot bound to abhorre all others in such respects since the sin is great and therefore with great care to be auoided and since I loue the lord for his loue to me which abhorreth such requitall I must say nay and thou must not say yea God must be feared and these reasons regarded sinne must be hated and vertue preserued in vs both O vertue bright in a holy child of God to speake of it were to say lesse then the thing deserueth and therefore honouring both it and him that had it God giue vs grace euer to follow it 6 It followeth in the text that she spake to Ioseph day by day and yet he refused Where not onelie marke her most vgglie vnshamefastnesse that hauing receyued such answer would yet solicite but sée also plainlie and obserue it carefullie how Sathan ceaseth not to assaie vs againe and againe with the same temptation hoping in time to win our consent vnto the same and to giue vs the foile at the second or third assault though stifly we stand resist the first Therfore once or twice hauing well fought against filthie assaults yet be not secure by and by but euen recken of your enemie yet againe and prepare like answere to the ende Ioseph as hartily and zealously as euer any did repelled the baite that Satan laid for him in his mistresse yet he giueth not ouer but still worketh in his instrument to attempt him againe yet doe what both he and his instrument could Ioseph stoode fast in his holy purpose and said her nay Yea marke it with me and forget it neuer what the text saith that when he saw her wickednesse he not onely auoided her filthie desire but euen her dangerous and vncleane companie Thereby most notablie instructing all men that if they will not burne they may not put their fingers in the flame that is if they will not be
nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whoÌ„ is the spirit of God Thou shalt be ouer my house c. Making this argument that because Ioseph had such gifts therfore he was fit for such place and implying the contrarie that places ought not to go where want of gifts is fit for them A thing that will accuse manie a giuer in the latter day when the lord shall recken That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue bestowed places of charge and most great charge But what did I say not regard gifs do not giuers of places in our daies regard their gifts who must inioy them How haue I erred since gifts and gifts and nothing but gifts and all for gifts we do what we do Si nihil attuleru ibis Homere foras If you haue no gifts the doore is open and the way before you packe you hence But O cursed gifts and cursed they that regard so much such kind of gifts My meaning is plaine and this text is plain Pharaoh of Egypt euen Pharaoh of Egypt I say regardeth what was within Ioseph and not what was without and shall we be all for the gifts without and nothing for grace within for gaine to our selues by sinfull bribes not for gaine to the Church or common wealth by strength to discharge Thou and thy gifts perish said the Apostle once and thou and thy gifts perish shall god say one day when it shall smart Yea thou with thy gifts that thus giuest for such gifts to an vnworthie one and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind and required of god if he wil haue such place as requireth such gifts to y e discharge of it The heathens to shew that honour ought euer and onlie accompanie Vertue built a Temple to Honor and so adioyned therevnto another Temple to Vertue that by no meanes a man could get into the Temple of Honor but onlie through the Temple of Vertue and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens God worke with vs for his mercie sake in this respect 7 Then said Pharaoh to Ioseph Behold I haue set thee ouer all the land of Egipt He tooke his ring put it vpon Iosephs hand araied him in garments of fine linnen and put a chaine of gold about his necke He set him vpon the best Charet that he had sauing one they cried before him Abrech c. O god of comfort how art y u one and the same for euer to thy children sweet and mercifull kind and gracious bountifull and liberall in thy good time Is Ioseph now thus highly exalted And shal all Egypt be ruled by him O what are the afflictions of gods children then are they any thing but such humblings schoolings as the lord their god most gracious father fitteth them by and with vnder to such places honors and comforts as he hath apointed for them either here in this life or in y t to come No no they are no matters of anger any way but trainings leadings to other purposes of our swéetest god Foule daies haue faire dayes we see it here and lowring nights to bring bright mornings we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull seruant farewell mistresse of mischiefe with thy sinfull slaunder thou hast done thy woorst and Ioseph liueth and is out of prison honoured with honour aboue thy selfe God taking his paâ—â— thy malice hath failed of strength to hurt him blessed be God And blessed God blesse vs also that sinfull vnkindnes towards true meaning or hellish malice against holy life may be induâ—â—d with pacience of vs and visited in mercy by shée towards vs in thy good times our righteousnesse made open by thy fauours as here it was yea all thy children inabled by view of this experience to continue carefull to be vpright and to cleaue vnto thée before all the world in loue in feare in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer Amen Amen 8 That Ioseph suffered all this honor to be done vnto him and receiued it held it and vsed it doth it not shew that the children of God may inioy worldly places of high regard and yet be faithfull is pietie such a simplicitie that cannot abide honour in this or like order amongst men No neither yet is such peeuishnes pietie that condemneth Gods blessings as things vnlawfull for his children and grindeth the téeth at the comforts of Ioseph without a cause What Anabaptists think and haue put in writing we know more then we néede to regard Their kindes were diuerse and their sentences differing accordinglie Princes and potentates in this world here on earth haue receyued honours and giuen honour to their inferiours againe without dislike of God euer from their beginning so that an order be kept And to say that princes may not vse any of their subiects seruises according to their gifts honour them for their seruices accordinglie when they haue done is most derogatorie not onelie to the princes owne honour but also to his gouernement and libertie How did Darius honour Mordecai and how did Mordecai a faithfull man accept the same How did Nabuchadnezzar honour Daniel and Daniell take it vse it and enioy it with thankfulnesse to God faithfulnes to the king that gaue it and good great to many a one Daniel was made a great man saith the Text by the King who gaue him many and great giftes and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wise men of Babel Sidrach Misaak and Abednago were also honoured and accepted of it Obadiah a good man met the Prophet Eliah and fell on his face and said Art not thou my Lord Eliah the Prophet refused not this honour The like said the Sunamite to Elisha with diuers others Let not my Lord be angry saith Aaron to Moses and here dwelleth in this Towne a Seer an honorable man saith Sauls seruant of the Prophet Samuel The iayler in the Acts to Paul and Sylas My Lords what shall I doe to be saued And they startled not at this title who yet rent their clothes c. when vnlawfull honour was giuen to them To be called Princes of Priests in that estate was most honorable and no title greater Eleazar the sonne of Aaron was called Prince of Princes Eliasaph Elizaphat Suriel are called Princes and Heads But of this I haue spoken elsewhere and therefore now goe no further Hoping that hereby wee see it plaine that titles and honors accepted of Gods
what God hath spoken to their iust confusion if they repent not for such disdaine and vnbeliefe Let those mockers of whom S. Peter speaketh consider this They say in their iolitie where is the promise of his comming tush the day of doome will neuer be c. Behold behold yee prophane harts what is come to passe in Ioseph and what yet shall further follow in his time and take vp your scoffes in trembling feare to prouoke his wrath whose truth did neuer fayle nor euer shall 3 Ioseph knew his brethren and made himselfe strange to them speaking roughly c. Some condemne him for dissembling and say wee may not follow him But others excuse it by our Sauiours dealinges with the woman of Canaan to whom he meant in the end nothing but good what showe so euer he made awhile that her faith might appeare How so euer surely the truth is knowen that wee may conceale a truth for a time and not by and by vtter all that in time wee will Therfore hard it is to interpret all the doings of the godly according to outward showe and seeming for a time But that Ioseph knew them and they knew not him some haue made it a figure of our Sauiour Christ knowing but not knowen at diuers times Mary knew him not being risen till he called her by her name yet he knew her So againe the Disciples going to Emans and many moe But the day shall come that he shall be knowen to those that sold him and vnto all as Ioseph in time was to his brethren 4 Ioseph telleth them they are spies and are come to see the weaknes of the land Thereby shewing vs how careful all good subiects ought to be of the safety of their countrey and how ieliouse that any should espy the weaknes or nakednes of the same to the hurt of it euer Far and far vnlike to such vnnaturall runagates as are borne amongest vs which dayly and continually are discouering to the enimie our ports and crekes our men and munition our strength and weaknes and what so euer wee haue or may haue that may hurt our selues or profit our foes But the reward of such is with a iust God that euer hated it since he made man And for this present time me thinke wee might thus profit by this place that if rulers and gouernours be so carefull to keepe couered the weaknes of the Land least any aduantage should be taken by the enimy surely with like wisedome and very godly discretion should all particular men be carefull of their priuat wantes and weaknes their imperfections and infirmities ether to fortify against them that they may cease to be such or to keepe them couered and warely hidden from aduantage sought and to be taken by the aduersarie For this is fit if we care for any thing and no litle good it would cause in time to the common truth Many are too weake and wide open if Satan sailing and seeking a port will enter there And being thus weake and full of aduantage there is not that care that ought to be to preuent the same Whereby we fall with vs the cause that wee should more tender then our selues Be warned by this and apply wee the care of Gouernours in the land to our selues and our amendment in this respect We see it good and let a word suffice vs. 5 They say to Iosephs face that Ioseph is dead The yongest say they is with our father and one is not What a blindnes is this face to face to speake with a man yet not to know him Maruell wee not then if God so will that some see not the truth y t is yet present with them and euen vnder their eies For their darknes is deep whose eies are blinded in the Lords iudgement When Christ spake to Mary she knew him streight but not before So if Christ touch wee see full bright but not before That Ioseph sweareth by the life of Pharao wee see the experience of pitch pitching the touchers of it That be sweareth agayne the second time wee see how easily sinne entereth twice where it hath entred once And therefore learne to beware betymes not giuing entrance at all to that which is euill if wee can 6 Then they acknowledged their transgression when time was against their brother Ioseph and said one to another we haue verily sinned against our brother in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs shewing in themselues by such speech that force and fruite of trouble and affliction euen to make men acknowledge their faults which otherwise slily they would dissemble Guiltines in the hart and conscience is fitly compared to a body laid in the graue for as y t sleapeth and lyeth still but at last awaketh and ryseth agayne so doth guiltines sin it awaketh it awaketh biteth ful sore that earst lay stil and was cleane forgotten Prosperity lulleth and lappeth it vp but affliction rouseth it and vnfoldeth all Ruben as one y t is also wounded perfectly remembreth them of that which passed against their brother Did not I warne you saith he not to sin against y e child ye would not heare charging thē in words as worse than himselfe yet touching himselfe also very deepe who both contented in the ende and kept counsell with them all this while So vse fellowes in sinne to fall out amongest themselues when filthye wickednesse hath touched them all But why did hee wishe them not to hurte the Childe The reason in him is very well knowen vnto all because nature moued him the doing was bad But the reason y t I thinke of might haue bin this as yet may be in like case because children in time may be men when we may be reckoned withall for our doings Then Ioseph a child was too weak for ten but now Ioseph a mā is too strong for ten Therfore so vse children whilst they be yong as wel may be answered when they be men There is a remembrance of the anguish that pore Ioseph was in when be besought them A circumstance sure that moueth a good hart very much and most hard is the hart that yeldeth nothing to teares and anguishe of a troubled minde Would GOD the sighes and greeuous grones of our perplexed Brethren mooued vs more Wee should more resemble the GOD of pitie and lesse expresse the manners of these stonie Brethren Wee knowe the truth of the saying most sure that hee which wanteth mercie of mercie shall misse and hee shall haue mercie that mercifull is Yet grieue wee the soules and wring the Bodies both full hard and sore of our Christian Bretheren and Neighbours by vs. But marke these Bretheren of Ioseph here how now it pincheth their verye inwardes that euer they were so cruell to
Courte growing very much might worke him woe being but a stranger Increase one may with credit wel but to strike saile with worthy mindes can neuer want scorne and scoffing taunt 2 That Ioseph taketh vpon him to be a Diuiner it sheweth the litle spots that are in the fairest faces and may not be followed but let vs rather stande now and see the poore mens plea when Iosephs Steward ouertooke them and layd the cup to their charge Alas say they why doth my Lord say so God forbid that thy seruants should do so c. But how doe they prooue themselues honest and true First ab aequitate God forbid we should be such as if they had said it were not right it were not good and thy seruantes though poore men haue a care of right and what may become them Secondly a repugnantibus of thinges contrarie in some sort one to another Behold say they wee brought our money againe how then should wee steale c. These thinges being crosse and contrary one to another in some sort Lastly ab incommodo by the detriment they are content to indure With whom soeuer of thy seruants it is found let him die the death and wee also will be my Lords seruantes So stifly stood they vpon their truth and so bould is truth before all men euer But yet see a defect though bould they might be being true men yet wise and not rash must innocency make men They rashly said with whom it is found let him die but they should haue added being stollen by the partie and of knowledge taken For want of which warines wee see their danger had not thinges beene as they were Therefore thus much let vs learne and not stand vpon it that in the middest of our best integritie vpright course yet we vse no vnaduised Speeches neither giue any needlesse aduantage but warely speaking avow our truth and so abide the triall 3 This offer of theirs was thus far taken of the Steward that he with whom the cup should be found should become seruant and the rest should be blamelesse then fell they to searching beginning at the eldest and behold in Beniamins sacke the yongest of all is the cup found Then they were abashed they rent their clothes they laded their asses and backe againe gat they to the Cittie to Ioseph for mercy Who seeth not here as it were a paterne of this brittle worlds comfort Yesterday these menne were bidden to dinner feasted and much made of at the Gouernours table yea the same day in the morning with comfort and gladnesse they ladeâ— away and all was well but behold now an other hue al is changed and changed greatly their clothes rent ther hartes heauy and nothing but danger and death before their faces Such is this world and the fickle fading comforts of it To day wee laugh to morrow we weepe to day wee florish to morrow we fall nay euen in the turning of a hand our estate is turned as these mens was Post imbres fructus post maxima gaudia luctus Rayne bringes floods and ioy bringes woe sorrow follows comfort too oft wee see it so Being come to the presence of Ioseph agayne they fell before him with heauie hartes wee may well thinke and the rather may wee thinke it because there is no mention of any wordes vsed by and by by them but onely that they fell before him vppon the ground Surely their feare and sorrow within bereaued them of speech for a while and so doth it vse Remember Anna whose hart oppressed as it were with anguish and griefe tooke speech from toung and spake by signes Remember the Shunamite agayne falling at the Prophets feete not able to speake Such was the case of these men by humble gesture and falling downe they sue for mercy not able to speake yet at last they spake God knowes with passions with teares and lamentation with sobbinges and sighinges to see their case as Luther noteth They say they can say nothing the thing is found with them and what should they say His seruantes they must bee and abide his pleasure But Ioseph would not so hauing his affection but vpon Beniamin onely The rest he would dispise and retaine Beniamin Then Iudah drew neere and tolde him the whole story that here you see how hardly their Father parted with Beniamin what promise was made to returne him safe and how lamentable would be their olde fathers case if they should faile Therefore whosoeuer taryeth he must goe ere his Father die For his life depended vppon the Childe where I marke agayne the reuerence of age in those blinde dayes if their light be compared with ours Before there was mention of his gray head and now here is mention agayne of the same to moue pitie and regard in Ioseph towards him Let it euer be honorable then as it ought olde age and let hoary head worke all regard in the best minde still and euer But then agayne let old men bee also admonished to remember well the old verses concerning this Sape nigrum cor est caput album sed quibus album Et caput cor est sint in honore senes Often is the Hart blacke and the Head white but whosâ— haue both white Hartes and white heads those olde men are honorable indeede and to be regarded The vehement affection of old Iacob to his sonne Beniamin hath often beene noteâ— and yet here agayne is layd downe in large maner Iudah refuseth to see his face any more rather than to goe without the Child yea to redeeme the Childe that hee might returne to his father he offreth himselfe a seruant for euer in a strange countrey which neuer would he haue done but that he knew his fathers life depended vppon the Childe Vnspeakable therefore is a Parents affection sometimes where it is setled Doe wee thinke Iosephs hart was not turned vp and downe in his bodie whilest he heard and saw these things Yes yes the next chapter will shew he could hold no longer Such sorrow such weeping such sighing and sobbing in all his Brethren such feare in their hartes to loose Beniamin such mentioning of his fathers loue to y e childe of his mother that was now dead and the rather because he the other brother by that woman was accounted dead These things I say were darts and daggers to pearce Iosephs Hart and hee could no longer hold but confesse his name Chap. 45. The heads of this Chapter are these three Iosephs manifestation of himselfe to his brethren Pharaos princely Clemencie when he heard of it Iacobs dancing hart when they came home and told him Ioseph liued NOw are wee come to that which wee longe haue looked for Ioseph to bee knowen vnto his brethren Wherein first it is sayd Ioseph could not refrayne himselfe before all that stood by him but cryed haue forth euery man from mee not that
hee was ashamed of his Kindred but that hee would couer his Brethrens fault then wept hee and cryed so aboundantly that the Egyptians heard and the house of Pharao also heard Brideled then may be affection awhile but when the banke breaketh the streame is strong and who can then stop the course agayne a while Yet see a care of his Brethrens name euen in the midst of his pang and till all were gone hee would not touch them Such wisedome such gouernment and such discretion is most gracious wheresoeuer it is and would God wee migâ—t euer bee beautified with it Let loue be seene and let sorrowe shew but remember euer time and place Then cryed Ioseph I am Ioseph I am Ioseph doth my Father liue as if he should haue sayd feare no longer my deare brethren nether bee dismayed it is Ioseph your brother that hath thus dalied with you Ioseph your Brother your owne flesh and bloud and no other I am Ioseph I tell you euen Ioseph your Brother and cast feare away Doth my Father liue But his Brethren amased could not answere a word they were starke dumbe O mighty God what a change is here such endes to sorrowes can God giue when it pleaseth him and let all flesh giue glory to him Againe see a type of the Lord our God which may be comfortable Hee checketh vs and snubbeth vs he bindeth and imprisoneth vs that is he imposeth vpon vs sundry afflictions as Ioseph did vpon these his brethren and when hee hath tryed vs to his good pleasure wee thinking of this man and that man of this malice and that malice agaynst vs fearing and dismayde almost altogether in the ende hee can hold no longer but that bottomlesse mercie of his breaketh out and with bowels of loue hee cryeth vnto vs it is I it is I I am Ioseph your brother that is Christ your Sauiour your God and your Lord that haue not spared mine owne life but haue geuen it for you bee not afraid be not afraid but plucke vp your hartes and reioyce your sorrow is ended and your tryall finished I will be a brother to you and no worse for euer It is I it is I so sweete is the end in time of the troubles and tryals of Gods children Euen as vpon the Sea when he walked and his Disciples feared he cryed it is I be not afrayd be of good comfort Come nere vnto me saith Ioseph come neere vnto me sayth Christ Yea come vnto mee all yee that trauell and are heauie laden I will refresh you So againe in his day of iudgement Come yee blessed of my Father come come I am Ioseph your brother c. which kindnesse in him both heauen and earth shall heare then as Pharao his house heard now of Ioseph So fitteth this figure to our Sauiour 2 Now therefore be not sad nether greeued with your selues that yee sould mee for God sent mee before you for your preseruation c. This comfortable speaking of Ioseph to his brethren must teach vs by all meanes to comfort them which are truly humbled and wounded for their sinnes And the ascribing of his comming into Egypt to God teacheth vs to distinguish betwixt Gods finger and mans malice in the selfe same action for they differ greatly the one being sinfull to an euill end the other being gracious and mercifull euer for good In Iobs affliction God had his finger and Satan his with but what Satan maliciously God most mercifully directed to his glory and to Iobs good So the crucifying of our Sauiour and the afflictions of his children euermore Therfore it followeth not that if we say such things be of God by by it should be coÌ„cluded that he is author of euill You see the difference remeÌ„ber S. Austen God would neuer suffer euill to be done except he were able out of euill to draw good The land of Egypt yelded this comfort that the posterity of Iacob according to Gods purpose might be preserued in the same Therefore y e Godly are not burdensome to a countrey but a countrey is blessed y t it may relieue them and the inhabitantes inioy for them such mercy as peraduenture without them they should neuer haue So happily euen this land wherein we liue for the poore exiles of Gods flocke and we may do well to thinke of it to stay all grudging 3 That Ioseph calleth this deliuerance a great deliuerance being but from famine and bodily death it may fitly moue vs to thinke of our deliuerance from hell death and deuill by Iesus Christ in the bottomlesse loue of our most gracious Father and from ignorance superstition and popery from fire and fagot with most bloudy cruelty by a dread and deare a mild and mercifull Soueraigne of God for this purpose giuen vnto vs and placed ouer vs. O what deliuerances be these and how should we feele them within and publish them without day and night to the praise of God the fountaine of all and the honor of his annointed and appointed meanes for euer The Grecians deliuered but from bodily seruitude called their deliuerer a Sauiour to them and range it out Sauiour Sauiour that the Fowles in the Ayre fell dead downe with the crye Much more much more than ten thousand times may wee call the Lordes Annointed a Sauiour vnto vs. God giue feeling which I feare wee want 4 Then biddeth hee his Brethren goe tell his Father what honor GOD had giuen him in the land of Egypt making GOD the Fountayne of his preferment like a thankefull man and not worldly meanes like the gracelesse hartes of these times Promotion commeth neither from East nor West from North nor South but GOD raiseth vp and setteth with Princes euen with the Princes of his people That Ioseph would haue hs father neere him it noteth the comforte that is comforte indeede if GOD vouchsafe it frendes to bee neere one to another And that he promiseth to nourish both him and his may not be forgotten but for euer teach vs that if the Lord vouchsafe vs any thinge in this Worlde our Parentes portion shoulde bee there in with offer of vs before demaunde of theirs and all comfortable countenance vnto the ende Yea see if Ioseph bee not euen earnest and greedie to haue this comfort deriued to his Father from him and verily there is no more pleasure or sweete comfort to a good vertuous Childe than to doe good vnto his Parents according to the power that God hath giuen Fye of all filthy natures then too visible daily before our Faces in this accursed and daungerous time that being both riche and welthy warme and well furnished with all comfortes suffer not onely other frendes in kindred neere them to say nothing of the naked members of Christ but euen their Parents that bred and bare them to suffer both hunger and colde need and misery to their vtter shame
by one meanes or other will shewe it selfe If so greate an age so longe a Iourney so many difficulties as might haue beene obiected in this remoue can not hinder Iacob what can hinder the Harte that loueth from sometimes visiting his affected Frendes and blessing God euen together for his giuen comfortes Here is then a sweet alteration of Iacobs estate and euen sodenly So sweete is GOD. Chap. 46. Then followeth this Chapter wherein wee haue layd downe The preparation of this old man with all his to his iourney The maner of their going The number of persons that went And how they were all receiued in Egypt THen Israel tooke his iorney saith the Story with all that he had came to Beer-sheba and offered sacrifyce vnto the God of his father Isaak Whereby hee signifyed that with most thankefull hart hee saw the greate goodnesse of God towardes both him and his and that he kept in his breast the possession of that land from whence present necessitie droue him Yea by this example hee most effectually taught that both iourneis and all other busines whatsoeuer should bee vndertaken with prayer and seruice of God Since a good beginning hath a good ende following in Gods gracious blessing 2 Then GOD spake vnto him in a vision by night c. where we see learne that neuer commeth man or woman to the Lord in true duty but he is ready to giue care to answer in vnspeakeable mercy Iacob in all likelihood had besought GOD to prosper his iourney and to bee his protection against all daungers and the Lord is ready to assure him of his desire with most sweete comfort Followe wee then Iacobs practise and expect in faith not wauering Iacobs blessing 3 No sooner had God sayde Iacob Iacob but hee answered and sayd I am here being prest and ready with all reuerent attention to heare what his GOD shoulde say vnto him and to follow the same with all faythfull obedience Such readinesse becommeth Gods Children well euen at this Day in the Church where GOD speaketh and with that Hart to come and to sitte mee downe is a holy obedience to the Lord thinking with my selfe in this sort O Lord this is thyne Ordinance by thy word Preached to instruct thy people of thy will Here Lord then am I in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of thy Seruant the Minister by whom thou speakest to vs to deliuer Lord guide him and Lord frame mee to all profite and good in this thing Here I am therefore speake on Lord thy seruant heareth This cannot they say that dull and dead in their inward feeling esteeme of the Ministerie of the word as of a matter of course and human pollicie to keepe people in obedience and no otherwise therefore absenting themselues from it and seldome or neuer setting themselues in this holy manner to heare the Lord speake his good pleasure to them But let vs bee wise and learne of Iacob if they will be wilfull and witlesse both what remedye I am here Lord is a speech for a Childe of GOD when I am in the Fieldes with my Cattell in my House with my Cofer or in the Tauerne with my like is a Speech of a wicked Worldling that sauoureth not the thinges which are of GOD as one day they shall knowe when it may bee too late to repent their follie and to call agayne yesterday That GOD that is able rent our hartes and giue vs feeling I beseech him 4 Then said the Lord I am God the God of thy Father feare not to goe downe into Egypt for I will there make of thee a great nation I will go downe with thee into Egypt and will also bring thee backe againe c. Here is the mercie of a swéete God and here is the staffe and stay of all godlie hearts Mercie that thus swéetlie he would comfort his olde seruant now worne and wearied with a wicked world assuring him of his hand fauour and helpe in all this iourney then the which what could the heart of a man wish more The stay of all men in their businesse whatsoeuer euen the Lorde the Lord and none but the Lord. For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honour and credite in the land whither now he was going or yet vpon the king that so graciously had commanded to send for them and his heart from trusting in these things vnto himselfe and his protection prouidence power saying I wil go with thee and I will bring thee thither and backe againe in thy posteritie as if he should haue sayd this is thy safetie this is thy stay and staffe that will hold my presence with thée and my prouidence for thée not thy sonnes great honour though in déed it be great nor yet the kings fauour though indeed verie gracious If we haue eares to heare then let vs heare and whatsoeuer comforts God graunteth vs in this worlde of friends or children yea of princes themselues yet let our ankerhold be the Lord and none but he knowing that with him these comforts shall profite vs and without him faile vs as most fickle and vncertain things euen happily then when we would be most glad to enioy and haue them I I will be with thee is a worde of trust and let it euer be looked to of vs. 5 Further goeth the Lord with Iacob and telleth him that Ioseph should put his hand vpon his eies that is close vp his eies when hee died Where we learne the custome of those times to haue committed this matter to the chiefe of the kinred or to one that was most deare to the partie dying Wheras we now a dayes referre it ouer to some olde woman and hard hearted keepers voyd of loue void of affection and oftentimes void of honestie and good dealing ether in this or other things concerning the kéeping of sicke folkes we our selues being so tender so weake or rather in déed so wanton forgetfull of true loue and duetie that we cannot abide to be present to the ende with those that haue béene present with vs to our comfort but giue them ouer and forsake them vnkindlie when wee shoulde shewe them our last loue and office with a faithfull heart taking such Christian courage to vs in that respect as is néedefull Wee may amende this fault by this example and remember it euer that God maketh a matter of account of it here that Iacob should receiue this comfort also euen to haue Ioseph his sonne to close his eies Then what God reckoneth of we may not thinke lightly of neither wilfullie or carelesselie withdrawe that from them whome wee ought to comfort with all due and good duties which God himselfe accompteth a comfort to the father and a duetie in the childe It is expresselie said of yong Tobias that he
buried his father and mother verie decentlie comelie and orderlie when they were dead that euen by him also wee might thinke of these last dueties and not careleslie commit them ouer to others whilest we gréedilie and beastlie regard their wordlie goods they leaue behind them as too manie doe 6 In the Chapter followeth the maner of their going and the persons that went whereof I néede not to stande onelie wee must knowe that the persons are numbred and the number noted that the accomplishing of Gods promise might appeare but euen nowe noted that in Egypt hee would make of him a great Nation The persons that went here were in all but thréescore and tenne the persons that returned when God deliuered them out of Egypt were sixe hundred thousand men of foote beside children Great therefore was the blessing of increase in this people and true was the Lorde in his worde to Iacob As true was he euer and euer will bee in all his promises to his seruants I come to the last poynt which was their intertainment in the land of Egypt when they came Ioseph sayeth the text hauing intelligence of his fathers comming by Iudah his brother sent vnto him for that purpose made readie his Charet and went vp to Goshen to meete Israel his father and presented himselfe vnto him No honour then nor preferment euer so high can make Ioseph forget his dutie to his aged father but honour him he will vnto his end as a dutifull child that by him to the worldes end all children might learne to doe the like What was that that Salomon did to his mother when he rose to meete her bowed himselfe vnto her called for a stoole and placed her on his right hande but euen a patterne of like grace and duetie in a vertuous childe When Ioseph was come vnto his father O the fountains of affecton how were they broken vp both in father son There was clasping and cleauing one to another wéeping and wringinng for ioy and comfort that hardlie with drie eies anie present could beholde them Ioseph fell vppon his fathers necke and wept vpon the same a good while not able to speake till his heart was eased by a streame of teares And doe you thinke the father wept not to beholde his sonne The sonne of his loue the sonne of his desires whome so dearelie hee had bewayled as one rent in péeces with some wilde beast and nowe sawe with his eyes to be aliue and not onelie so but in such honour as to him and his hee might bee a father God knewe his heart all full of affection and what Rachell his mothers heart would haue beene if shee had liued to sée this day Well both of them weepe out of all question abundantlie yet Iacob the father getteth the victorie ouer his passions first and speaketh to Ioseph but how speaketh he I warrant you his woordes both for forme and matter sauour of affection also Nowe sayeth hee let mee die since I haue seene thy face and that thou art yet aliue What is this but heate and most feruent loue in a kinde father He nowe cares not for his life hauing once he helde Ioseph before his death Such speach vsed Simeon or not much vnlike when hee had séene Christ Nowe Lorde sayeth hee let mee depart in peace since mine eyes hath seene c. Who can then tell the heartes of Parents O that children may more and more thinke of them and requite them no worse then Ioseph did 7 Thus Ioseph hauing done his duetie to his father he remembreth himselfe also towards the king and telleth them that presently he will to the king to giue him intelligence of their comming Where we are to marke the titles which Ioseph will adorne his kinred withall when he commeth to the king surelie he will tell him that they are sheepheards what plaine shéepheards Yea verelie no more painting and colouring will Ioseph vse but confesse that they are shéepheards and which is much more he instructeth his brethren if the king should call them that they should say that not onlie they were so but that their fathers before them liued also so Where is this simplicitie nowe become in these proude and scornefull daies of ours when euerie man almost if he come to anie place is ashamed of his parents and kindred if their condition be but meane when we tumble and tosse and rake vp old Records day and night to fetch it about that wee may be gentlemen Surelie it is gone and our pride before wise men as ridiculous as before a iust God it is sinfull and odious What if our parents be but meane with others of our kindred the more is Gods mercie and goodnesse séene towards vs if we be exalted And shall we grudge to the Lord the praise of his owne mercie in such measure to vs by dawbing and painting our friends out with such antiquitie of bloud such descent and alliances and I know not what as may darken in some sort the Lords doinge Fie on â—is ingratitude and fie againe vpon this filthie pride It is farre from Iosephs spirit in whom this was vertue neither to adorne his kinred with vaine colours neither once to be ashamed of them as they were If we follow Ioseph wee follow him whom God loued and euen for this his vertue in this place noteth and commendeth secretlie If we follow the worlde and vanitie of hautie minds we take a course that hath no such comfort either with God or good men If a man sée a péece of clay know it to be clay and estéeme it but as clay doth he not wel But if he take it to be golde and estéeme it as golde when in deed it is but clay is he not mad So are these vanities that men so glorie in of smal value who so thinketh so of them and so reputeth them he is wise when others follies féeding but themselues are laught at of others verie iustly 8 The more yet appeareth Iosephs vertue For euery sheep-keeper saith the text was an abhomination to the Egyptian And yet was not Ioseph daunted with it nor once goeth about to couer the matter But his friends are to him still as they ought to be and the pride of the Egyptian hurteth himselfe What if the question were asked which of these two sorts of people were the better in respect of Gods approbation the Hebrues that were despised or the EgyptiaÌ„s that did despise would you not say the Hebrues Then we see they are not alwaies vnholie with God whom proude spirites esteeme to be so neither yet they so holie as they take themselues who in respect of themselues estéeme others to be abhominable This is but an olde trike of a tempting deuill to make some people thinke both of themselues better and of others worse then they ought to estéeme of others as abhominable vnto them when in déed rather they themselues
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
the best vine He shall wash his garment in wine his cloke in the bloud of grapes His eies shalbe red with wine his teeth white with milke Great is the blessing of Iudah then many fauours are vouchsafed to him Mighty in battaile prosperous in war shal he be Of him shall come kings one after one many in number til at last the Lord Iesus come who is K. of Kings L. of Lords Earthly blessings he shal also inioy as wine milke that is a countrey most abundant in vines and pastures and all cōmodities His brethren shal bow to him his enemies shal feare him as men do to stir vp a Lionesse that is a sleepe What greater blessings but I pray you let vs remēber was not Iudah also faulty when he lay with Thamar his daughter in lawe as we heard before how happeneth it then that Iacob so sharpely reprouing Rubē Simeon Leui passeth ouer in silence thus Iudah his fault and speaketh of nothing but blessings vnto him Surely this thing was of God y t we might therby learne that sometimes he euen passeth ouer and couereth the faults of his chosen in sweete mercy as at other times he openly toucheth them in vnblameable iustice That in Iacob also we might take a lesson not euer to publish whatsoeuer we know The discretion of a man passeth by an offence the same againe at other times doth it not there are times to speake times to be silent which this guider of Iacob here wil also direct his seruāts vnto as shalbe fit y e hartely in prayer for his glory beg y e same 4 Zabulon shal dwel by the sea side he shalbe an hauen for ships his border shalbe vnto Zidon Here Iacob in y e spirit disposeth to Zabulon what 200. yeres after by lot fell so out as wee see in Iosua chap. 19.10 c. whereof came a double comfort First to incourage them very cherefully when time should serue to goe into that land wherein their portiō and inheritance was assured already Secondly to be content with it when by lot it should fall vnto them knowing that though thus the casting of lots was vsed yet this was altogether the same which their father Iacob in the Spirit had foretold and therefore no Fortune or chance but the very finger and prouidence of God 5 Issachar shall bee a strong Asse couching downe betwixt two burdens And he shall see that rest is good and that the land is pleasant and he shall bow his shoulder to beare and shalbe subiect vnto tribute This is as if Iacob should haue said Issachar or y e tribe of Issachar shalbe for strēgth able to doe much being like a strong Asse or an Asse of great bones as y e Hebrue is but to his strength he shal not haue corage to resist his enemies therefore shall couch downe betwixt two burdens bow his shoulder to beare c. A nature which we daily see in too many to be content for their owne ease and earthly profit to cary sackes and coles too in them not a few rather then they will intermeddle any thing In some men this is too bad namely in magistrates and men of place in their countreis Whose couching downe and bowing to these burdens because they see rest is good wil one day be laid as hotly to their charge as now it doth greatly disgrace them in the world with good men In the meane time they are but like Asses as Issachar was fit to beare 6 Dan shal iudge his people as one of the tribes of Israel Dan shalbe a serpent by the way and adder by the path byting the Horse heeles so that his rider shall fall backward The sence is this Dan also shall haue the honor of a tribe and shall in subtilty and craft abound being that way like a serpent also that way hee shall pinch his enemies and giue them ouerthrowes byting as it were the Horse heeles so that his rider shall fall backward though openly and by hand stripes as wee say he be not able to encounter or to do any great matter Subtill secret byters then and workers of their will by pollicy craft and cunning are hereby noted and resembled Outwardly and openly they doe little but couertly and craftily they are like Serpentes by the pathe so byting the heeles not the head of the Horse that in the ende the rider is ouerthrowen and falleth backwarde as well as if openly hee had beene encountred and peraduenture rather So ouer-reacheth hidden guile when a man thinketh not of it 7 O Lord I haue waited for thy saluation An abrupt breaking from the matter in hand to a meditation as if he should say O Lord whilest I thus speake of the estate of these my children and the posterity that of them shall come I see vnto how many troubles and afflictions they shall bee subiect and with what crosses they shall be exercised but in this my fayth euer was still is that thy gracious hand and helpe shall neuer be wanting to them but what thou hast promised to my forefathers thou wilt performe most faithfully in the posterity of them and mee when thy good time shall be For this is thy saluation O Lord which I haue euer wayted for 8 Gad an host of men shall ouercome him but hee shall ouercome at the last A prediction of them not vnlike to that of our Sauiour Christs concerning his children In the world yee shall haue tribulation but be of good comfort I haue ouercome the world To that in the Apostle for thy sake are we killed all the day long and appointed as sheepe vnto the slaughter Neuerthelesse in all these thinges wee are more than conquerours through him that loued vs. To that againe in his epistle to the Corinthians We are afflicted on euery side yet not in distresse we are in doubt yet dispair not we are persecuted yet not forsaken cast downe but yet wee perish not c. Finally to that of Iohn All that is borne of God ouercommeth this world and this is that victory that hath ouercome the world euen our faith Who is it that ouercommeth this world but he which beleeueth that Iesus is that sonne of God Not therfore vncomfortable to Gad in the ende more than this estate and lot of all Gods children though for the time greeuous and bitter 9 Concerning Asher his bread shalbe fat and he shal giue pleasures for a King The meaning is this a fruitfull part of the land shall fall to him which abundance with corne and all good fruites shall make his bread fat and his pleasures many euen fit and conuenient for a King in that kinde A comfortable blessing in this world and granted to moe then I feare me feele Gods goodnes in it and send from a feeling hart thankes to almighty God for it A blessing
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