Anger that cannot speake is most wicked but anger that can speake and faire speake and meane so ill is wickednesse it selfe It is a Cains curtesie to speake faire and meane ill to walke with me as a brother and to cut my throate as an enemy and euen that should make vs hate it See also heere and obserue it well how old a practise of Satan it is to set brethren at variance for religion Cain hateth Habell because God made it knowne that his religion and worshipping of God was better then his Old satan hath not cast his cote yet but soweth dislike still for the same cause Gods word giueth testimony to one brothers truth and disliketh vtterly the other brothers falsehood This maketh the worse to gnash at the better where he should reioyce for him and pertake in his good by yeelding to it 12 God regarded this iarre in Caine and expostulateth with him what ayled him Dooth not God abide it and will Caine do it haue we any Cains now that hate theyr brethren and heare this are they not afraid of Gods eye are they not ashamed to be like Cain doe they thinke to iumpe with him in crime and not to iumpe with him in iudgement It cannot be 13 But will Cain confesse to God what is the matter no I warrant you neither his hatred before nor his murther after but concealeth all as much as he could though in deed from God nothing can be hid So old againe is this corruption of hiding and couering cloaking and shadowing of our sinnes When wee do it we resemble Caine and what fowler patterne to be paynted by 14 Thy brothers bloud cryeth to me saith God out of the earth And doe we hope secresie for want of witnesses Alas we are deceyued The wickednesse it selfe will torment vs as if a thousand knew it The conscience cannot be bribed to hould his peace it will giue euidence do what we can And the very deede we haue doone will giue God no rest but crie against vs till it bee reuenged and we punished If you knew your secret sinnes should be cryed at the market crosse assoone as you haue doone them you would be afraide to sinne and take no comfort in the wante of witnesses nor hope of rest by the secresie Nowe you heare with your eares and see with your eyes that bee it neuer so secret and without the knowledge of man it crieth in heauen and maketh all heauen ring of it as Abels bloud did and shall it not feare you Care not then for secresie if it be euill for if God see it and heare it he is priuie that can do more to you then any man euen Kill the soule as well as the bodye and caste them bothe into Hell fire 15 The iustice of God vpon Cains murder truly showeth vs how all sinne shall speede For hee hateth not murther alone but all sinne Read the words well and marke the wrath sharpe is his hand vpon this offender and yet most iust 16 In Cains building a Citie and calling it after his sons name we see the care of the wicked euer More to desire to magnifie themselues then to glorifie God more to seeke after a name in earth then a life in heauen more to establish their seede with townes and towers then with Gods fauour But such course is crooked and like Cains heere If we dâ—sire a name the loue of Gâ—d and his word the loue of Christ and his trueth is the waye You remember a sely Woman that in a true affection to her Lorde and maister powred vpon him a box of oyntment and what got she Verely saith Christ wheresoeuer this Gospell shall be preached throughout the world this shalbe told of the Woman for a remembrance of her Heere was a name well gotten and firmely continued to the very world ends The memorie of the righteous shall remaine for euer and the name of the wicked do what they ean in Gods good time shall rot and take an ending For which cause Moses if you marke it â—â—keth no mention of the time that either Cain or any of his Sonnes liued as he dooth of the godly Filthy Polygamie you see in this place began with wicked Lamech that is to haue mo wiues then one at one time so old is this euill that from the beginning was not so that mention that is made of the children here of the wicked telleth vs how they flourish for a time with all worldly thingâ— whome yet God hateth The last words show you what eclipses true religion suffceth often in this world and let vs marke it Chap. 5. This whole Chapter handleth the Genealogie of the Fathers before the Flud and hath also particulars diuerse worthy marking 1AGaine it is sayde God created Adam after his likenesse which what it was you hearde in the first Chapter referring you to the Apostle who expoundeth it by righteousnesse and true holinesse meaning by those two wordes all goodnesse as wisedome truth innocencie power and such like incident to mans nature vnspotted by sinne 2 He called them both Adam saith the Texte both the man and the Woman by that one name noting vnto vs that inseperable holy and misticall vnion that is made by marriage of two persons to become but one fleshe the like in some sorte remaineth still in vse amongst vs in that the wife is called by her husbands name her owne name ceasing and being vsed no more as if it should be sayd nowe that you are maried though before you were two yee are become one and therefore fitte that one name should seâ—ue you both to note so much bothe to your selues and others The man is the worthier person and therefore by his name shall you both bee called and the womans name shall cease to be as it was since now shee is changed and become one fleshe with him whose name she inioyeth 3 Adam is sayde to haue begot a sonne after his likenesse which is to bee vnderstood thus a man as hee was and corrupt as he was Like him in sex and nature and like him in corruption impure of impure 4 From the 4. verse to the 22 two things cheefely are noted The long life of these Fathers and their assured death many yeares they continued yea many hundreds but at last they dyed Death long ere it came but at last it came And touching their long life some questions are mooued First why it was so long Secondly whence or howe it came to bee so of the first two causes are aledged one for the propagation of mankinde so much the faster and more speedely the other for continuance of remembrance of matters and deducing of them to posteritie the better To the second answer is made that as al mens liues at this day are from God and of God as the fountaine so was also that long life of
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
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
of God for their sinnes Long did hee spare but at last they had this touch by the sword of these Kings against them and when that would not serue a finall destruction from heauen by fire and brimstone Iude applyeth it thus that if God spared not them certaynly hee will not spare vs and let vs thinke of it 3 Lot is taken prisoner by this occasion and carryed away such good is gotteÌ„ by dwelling amoÌ„g y e wicked euen to pertake in those plagues that the Lord iustly scourgeth their sinnes withall Therefore little ioy we for any commodities in such causes of greater woe when once it commeth then all our profits can counteruayle Auoyd them as wee can and auoyd with them the wrath of God that euer foloweth them But euer remember what our calling permitteth and let vs not vnder show of this godly care proue peeuish Anabaptists without consciences 4 In the 13. verse it is sayd that one escaped to tell Abraham where see the prouidence of God for his euer No sooner is Lot in danger but one is prepared to procure him rescue So shall it euer bee with Gods faithfull seruants wee may be assured one or other shall escape by this carefull goodnes of God that shall worke their helpe so farre as God will haue for hys glory and their good For he is not Lots God alone neither any partiall regarder of any with neglect of others that trust in his mercy 5 When by this messenger Abraham heard it streight hee addressed himselfe to succour him Where note the nature of one truly godly You sawe the iâ—rre betwixt Abraham and Lot before and how they parted by that meanes one from the other Many a crooked nature would haue thought of this now and haue let Lot taste of that which his departure in some sort had procured But doth Abraham so No but in his friends distresse all former faults are forgotten and willing offer of hym and his into danger with all speede made to releeue and release him from his oppression and danger This is loue that God loueth and this is loue that well beseemeth all friends that would be accompted truly true friends 6 Abrahams thus dealing with Gods alowance sheweth the lawfulnesse of warre vpon iust occasion against foolish Anabaptists that thinke the contrary 7 The diuision of his company and the taking of the benefite of the night teacheth vs the vse of godly pollicies as neede shall require and that also true confidence in God taketh not away but carefully vseth outward meanes For not to doo it is not faith but presumption not trust in God but a bolde tempting of his Maiestie Our Sauiour Christ himselfe fled and in the night also who yet could haue bin safe from all tyrants if hee would without such meanes Iosua came vpon them vnwares and Paule was let downe in a basket by the windowe 8 Melchisedechs comming to meete Abraham when hee did returne hauing vanquished the enemyes and deliuered Lot bringing with him bread and wyne to refresh them withall sheweth the kindnesse of a man that is truly godly euer ready by any meanes he can to comfort and cherish to relieue and do good to his weary weake and needy brother For godlynesse is louing and comfortable both by wordes and deedes vngodlynesse is churlishe and harde parting with nothing as you see in Naball 9 This place is abused by the Papists as many moe bee to prooue theyr Masse But they shewe their wickednesse and want theyr purpose Behould say they a type and figure of the vnbloudy Sacrifice that Christ offred at his last Supper This the figure that the fulfilling of it in truth and hee remayning for euer a Priest after the order of this Melchisedech the truth of this figure that is an vnbloudie Sacrifice vnder the signes of bread and wyne must also euer remayne c. Wee answere them first that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech maketh no mention of any such Sacrifice it beeing yet as themselues say the chiefest poynt of the comparison Too much to blame are they that they shame not to obtrude vnto the Apostle such an vnknowne Mysterie and to supply of theyr owne what he directed by the spirit of God quite left out and neuer mencioned If they denye this consequence to wit from the Apostles silence or omission to the nullitie of the thing wee tell them it is most strong by vertue of a rule in diuinitie which they shall neuer improue whilst they lyue The rule is this Of types and figures of the olde Testament so farre onely and neuer further may a doctrine be established as the same types and figures by expresse and plaine words of the Apostles shall be expounded and interpreted For if euery man might expound them as he thought good varietie of allegories most vncertaine and doubtfull should ouerthrowe all truth amongst vs. If therefore any reliefe for the Masse must be had from this fact of Melchisedech needes of necessitie they must bring some place of the new Testament where it is so expounded otherwise they play but with allegories of their owne making and their speech may bee tearmed allegoricall but not theologicall For that fulnesse of perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Diuinitie stayeth not vpon allegoricall deuises except they be warranted by God himselfe Secondly where as they saye Melchisedech offred heere bread and wyne to God we vtterly deny it and referre our selues to the words of Moses wherein is not any such matter The text is protulit not obtulit he brought forth bread and wyne not he offred bread and wyne Except to bring forth were to offer and sacrifice which it cannot be And that knewe euen that olde Translator whome they make such accompt of and thereupon translated the Hebrue word to bring forth not to offer Thirdly if we should graunt all they seeke to wit that he offred bread and wine as God forbid we should so be-lye the texte yet would it not folow what they desire For how hang these together Melchisedech was a figure of Christ and offred bread wine to God Therefore Christ in his holy Supper offered himselfe vnbluddely to God the Father for vs which also is done still in the Masse Consider of it is there any sequele in the world in it may we not aswell conclude that Christ ought to be offred dayly vnder the signes of Lambes of turtle Doues young Pigeons Goates and Calues and many such things because once these things were offered as they that hee must bee offred vnder bread and wine because bread and wine were offred by Melchisedech Surely those burnt offrings of the law did far far more liuely resemble and expresse the future sacrifice of Christ then the offring of any bread could for in them was suffring dying shedding of bloud and a being slaine
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
therefore choose we with him to beleeue that by faith as he was wee may be iustified For it is not written for him onelye that it was imputed to him for righteousnes saith the Apostle but also for vs to whome it shall bee imputed for righteousnesse which beleeue in him that raised vp Iesus our Lorde from the dead Againe I count all things losse and do iudge them dongue that I might win Christ might be found in him that is not hauing mine owne righteousnes which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith c. With many such places if it were not needlesse in many wordes to folowe this doctrine now Away therefore with whatsoeuer yeeldeth man to boast in and knowe that the thing that God regardeth in vs is faith First because of his eternall purpose onelye to saue beleeuers and secondly because faith euer ascribeth to him the glory both of truth and power 7 But it is layd downe heere that Abraham asked a signe How could that stand with a right faithe may a man beleeue and yet aske a signe to confirme doubting aunswer may bee made that God promised two things a Seede and the inheritance of the land of Canaan Abraham beleeued the first and was iustified but somewhat wauered in the second because hee could not conceiue how he so ould a man should euer be maister of that land And that a man may haue true faith though not all faith it is manifest in all Gods children Moses himselfe that was so faithfull in Gods house and to whome God shewed himselfe so maruelouslie and spake so familiar lye yet had not all faith but doubted of water to come out of the rocke and so greeued God Truth is sufficient and perfection falleth not into this life Looke what your note saith in the Margin 8 In giuing him a signe wee see the great mercie and goodnesse of God euer ready to supporte mans weakenesse and neuer snubbing any childe of his for imperfection of faith in whome there is the truth of fayth a great comfort And in the diuision and placing of these beasts we see the ould manner of making couenants in those dayes They first deuided them to showe that such loue and liking should thencefoorth bee betwixt them two that made that couenant as that they could finde in their heart to deuide any commodities or pleasures mutually and equally either to other Secondly to showe that they wished euen theyr owne bodyes so deuided and cut a sunder if they should breake that couenant read the 1. of Sam. 11.7 Then they layd one parte answering to an other to showe the answering and agreement and consent that should be in their two hearts either to other Lastlie the Birds were not deuided to showe that though all externall matters might be parted yet theyr mindes and wils not Read the marginall note againe in your Bible 9 The lighting of the Fowles vpon the carkeises to eate them if they might haue beene suffered shewed Abraham in such sorte howe both his Seede according to the flesh and according to promise should of the prophane Gentiles and wicked worldlings bee molested But as Abraham droue them away so should his Seede by Gods helpe conquere and ouercome theyr cruell enemies Yea God for his promise sake would driue them away from deuowring his chosen as Abraham did these from eating the carkeises 10 That it pleased the Lord thus long to let them be strangers in a sorren land euen foure hundred yeares to serue a cruell people and to be euill intreated of them wee may note the manner many times of the Lordes dealing with such as hee meaneth to doe much for Surely then hee vsed and nowe hee vseth not to make any man rule before he haue serued not to giue freedome but after a taste first of bondage First must come sower and then sweete first paine and then pleasure first trauell and then rest So knowe wee better what his benefite is by former experience of the wante and wee become more thankefull for it Ioseph founde it thus Dauid Daniell and manye moe 11 But what foloweth notwithstanding saith God the Nation whom they shall serue will I iudge Teaching vs thereby that neuer any wickednes shall escape alwayes a due punishment But true it is that the Apostle speaketh It is a iuste thing with God to recompense to his childrens enemies tribulation and vengeance and euerlasting perdition from the presence of God and from the glorie of his power c. Remember what you had in the 12. Chapter and 3. verse Remember how Cain sped how Sodom and Gomorrha sped how Pharoh and his hoast sped howe Corah and his company sped how Miriam Moises sister sped for her wicked speech against her brethren and to go no further howe those wicked impes of children sped that cryed to the Prophet Bauld head Bauld head True it is that God spareth long sometime but as true againe it is that he paieth home at last and as true as either of these that the sharpenesse of his wrath when it lighteth recompenseth the long stay of it before it light 12 In that God saith yet they shall come out and nameth a time we get this comfort sweeter then honny that wee may be assured whatsoeuer is our case Egrediemur tandem wee shall at last come out and not loose by our patience if wee haue performed any The time is knowne to the Lorde as this was and appoynted and shall neuer breake though not expressed as this was 13 With great substance saith the Texte and so it was wee knowe Iewels of silâ—er and Iewels of golde they had of the Egiptians at their departure beside theyr owne which was also great See and consider the ende of the troubles of the godlye when God will Not onely libertie but great substance is giuen to them So euery thing worketh for the good of them that loue God saith the Apostle truely Ioseph had honor and great wealth aswell as libertie when Gods time was come so had Dauid a kingdome after manye troubles that hee first indured so had Daniel and other manye if you will remember them Feare not the issue then of your woe whatsoeuer it is if you cleaue to God and houlde you fast by the worde of this promise 14 But thou shalt go to thy fathers in peace and shalt be buried in a good age saith God to Abraham Noting vnto vs in the very phrase the comfort to be conceyued in the death of the godlye It is no perishing nor departing to woe but a sweete going to our fathers before vs in lasting blisse It is a walking with God as an other place saith a gathering of vs to our own people a sleepe a rest yea a resting of the flesh in hope the waye of
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
must make ready the flowre and he goeth to the foulds Mulieres muliebria curant viri mulieribus muliebria committant Women regard womens matters and men commit such things vnto them as I noted before he doth what is fit for him and not so fit for the woman and good women vsurp no more vpon the mans office then they would haue the man to doo vpon theirs The text sayth hee hasted Sarah hasteth the boy hasteth and all this teacheth truly the cheerefulnesse of their hearts in that they did and how kindly and wisely they considered circumstances that their strangers might be weary and peraduenture wish some refreshing quickly that they were trauelers and to passe on their iourney not to be stayed ouer long in curiositie to be fine or prodigalitie to be pompouse Altogether confirming the common prouerb Optimum condimentum beneficii celeritas bis dat qui cito dat The best sawce to a good turne is to do it quickly and who giueth so giueth twise Lastly hee stood himselfe by them noting his care to see all well and to haue them tended and warranting our like custome in some sort either to attend if so there bee neede in our owne houses or to sit the lowest and last downe Their eating was touched before yet heere being mencioned so expressely that they did eate your marginall note answereth that as God gaue them bodyes for a time so gaue he them the faculties of the same bodyes as to walke to eate and drinke and such like and thus much in the first part of this Chapter shall suffice to haue noted 2 The second part of the Chapter I tould you was a renewing or a repetition of the promise touching a childe to be giuen to Abraham and in this also some things to be noted as that these Sarah thy wife Some men thinke that in those dayes women came not so vsually abroade to the tables as now they do amoÌ„gst vs. Others marke how after awhile their Angels are boâ—lder and more familiar then at first and so say they ought the Ministers and messengers of God by little and little more and more to acquaint themselues with them to whome they are sent and to be familiar 2 In thâ—â— he sayth he will returne being but a stranger and not requested we see the honest simplicitie and playne friendship that then was vsuall farre from our nice curiositie in these dayes as also the blessing of hospitalitie he that once receyueth an Angell and vseth him well shall haue him againe 3 Sara heard in the tent dore which was behinde him a paterne of that curious nature that especially swayeth in women they must heare and know euery thing or else they are not quiet many of them and to that end if in presence they cannot be often they are harkning behinde dores and walls where they may heare and not be seene as heere Sara was a fault many times in a good woman otherwise that her eare itcheth too much It is not true in all but in too many for some be sad and discrete both to gouerne what they know and to be content with ignorance of that which they shoulde not knowe the number of them I wish farre more and the number of the other farre lesse 4 She laughed and it noteth her incredulitie wherein she respected rather the order of nature then beleeued the promise of God yea a shrowd measure of vnbeliefe it noteth for laughing is more then not beleeuing and had she not beleeued it hâ—d bin her fault but both to giue no credit and to laugh too was a more fault 5 But she laughed within herselfe sayth the text and it may agayne in her prayse teach vs that modest men and women laugh sometimes but modâ—stâ—y and as may become theâ—r places well not as the foole of whom Iesus Syrach speaketh when hee sayth a foole lifteth vp his voyce with laughter but a wise man doth scarse smile secretly Not vnlike vnto which is that also in the 19. Chapter A man may be knowne by his looke and one that hath vnderstanding may be perceyued by the marking of his countenance A mans garment and his excessiue laughter and going declare what man he is 6 After I am ould shall I lust sayeth shee c. Shewing therein that she considered what is fit for all persons to consider namely what is agreeable or not agreeable with their yeares age and time for that becommeth yonger which will not become elder and contrarywise againe a good thought then in euery age since I am thus or thus doth this or that become me The like might be sayd of diuers estates and callings 7 In calling him Lord not I but the Apostle Peter noteth her reuerence and obedience to her husband in an humble womanhood and hee willeth all wiues to learne of her what shall be their great prayse as it was hers if they do it If the argument folow that because she called him Lord she obeyed him and regarded him in his place how should it also follow that whome so often we call Lord Lord our true Lord and God him we should obey regard and reuerence 8 The Lorde that knoweth all our secrets knewe that shee laughed behinde the dore and asketh why she did so adding these words Shall any thing be hard to the Lord By which words we may remember that vsuall diuision of the things wherein our faith vseth to slip that they are either matters touching Gods wil Gods constancie or Gods power as also what godly aduise teacheth vs to oppose against them namely these three his goodnes his truth his power to a doubt of his will the first to a doubt of his stedfastnes in his promise the second and to all doubts of his power his might and omnipotence the third Sarah respecting too much the course of nature doubted of the last and you see how the Angell answereth by his mighty omnipotencie Shall any thing be hard to the Lord No. Now because this place is abused by the Papists iudge I pray you how this argument foloweth Hee is able to giue a childe which hee in good will hath promised therefore hee hath and doth in the Sacrament make bread his body really which he neuer willed meant or promised He will do it ergo he can do it is euer true but he can do it therefore he will do it doth not euer follow I speake not what God cannot do and yet no want of power in him but a more perfit power as it should be a weakenesse in him and not a power if hee could do them But this I say if an argument from his power to his will do not follow then much lesse from want of both power and will to his deede doth any sequeale lye I call that power now which in deede as I sayd were no power but weakenesse if God could do his word or his nature being
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
and so happilye shall wee inioye the thing liked a great deale longer But if thou exceede werst thou as iust as Iacob God wyll schoole thee as he heere did Iacob Thy deerest Wife thy deerest Childe thy deerest freend shall feele theyr mortalitie that thy heart may be taught and wish for eternitie crying heauily sighing with mournefull voyce Vanitie of vanitie and all is but vanitie 8 Greeuous it is also that we read in the 22. verse Ruben the sonne of Iacob to lye with Bilhah his fathers concubine But such bitter accidents haue in the wonderfull wisedome of God befaullen to these great men that we poore soules might not be oppressed with greefe when the like befall vs. Fathers and mothers can doe no more then they can doe that is instruct exhorte admonish and teache theyr children and charge and if that will not serue but contrary to it they will wilfully and wickedly offend the Lorde lewdly and loosely behaue themselues theyr burden is vpon theyr owne backes and the God that euer was holy and pure will paye them home accepting the industrie of the parents in good woorth Moses expresseth not how Iacob greeued when hee heard this but onely sayth it came to Israels eares that is was doone Surelye the reason was this that wee might thereby conceiue that the greefe was greater then could bee expressed to haue his bed defiled by his owne Sonne So reade wee the Paynter that portrayed the intended sacrifice of Iphigenia paynted her father Agamemnons face couered because it was not possible to expresse will the countenaunce of a man so plunged in woe Thinke wee then earnestly of Iacobs sorrowe but know that we cannot think how it was And what crossing griefs the Lord sends vs let vs striue to patience by these examples Yea let vs growe by these examples to a Christian strength against worldly scandals and offences not moued by them to wauer vp and downe as some doe condemning truth and iudging persons by faults and offences that do happen As if one should say see the religion of these men can it be true can it bee good when the professors of it haue such spottes Simeon and Leui cruell bloudshedders Dinah wanton and wantonly defiled and now Ruben an incestuous person defiling his owne fathers bed How shoulde the religion of these men be good Surely the idolatrous ignorance and ignoraunt idolatrie of the Gentiles of the Cananites Perisites Iebusites or such like was the good religion and not the way that Iacob serued God by Were this to reason well or rather for the fals faults of men to condemne the truth of God to censure men by their imperfections not to be what they are in deed and truth though thus defiled Yet this is the common reasoning of the world and thus dayly some stumble at mens offences But let vs bee wise and learne by this to take a surer course to iudge both of men and of religion Iacob and his family had the true religion though thus sinfull flesh offended sometimes All were not euil in such degrees though some offended too much Bewayle the falles wee may of those that professe the trueth nay bewayle them we ought with a sighing hart but forsake truth for them or condemne truth to be no truth we may not we dare not we ought not Let God be true all men lyars Let truth be truth all men sinfull yea such great Patriarks as these were not euer free Though his iudgement shall be great that giueth the offence yet they shal not be excused that so far take the offence as for it to forsake the way that is right Then hauing thus profited let vs marke againe in this example of Ruben the safetie of sinners notwithstanding sinne that truely repent and forsake theyr sinne Ruben was not a castaway for euer from God hauing thus offended but sorrowing and sighing as no doubt hee did for this vgly transgression the bloud of Christ Iesus beleeued of him then in time to be shed as we beleeue now that it hath beene shed washed him cleane and procured pardon with God that all sorrowfull sinners might haue fayth and not dolefully die in despayring wo if happily they should fal at any time through strength of flesh of world or deuill Thus therefore againe let vs profite by him and deny to none that hath fallen comfort if sight cause sorrow from an heart not fayning 9 The death of Isaac the father of Iacob is an other thinge mentioned in this chapter who enioyed the presence of his sonne Iacob to his great comfort before his death And Iacob to all his griefes had this also added the death of his father So that if you thinke of the course of Iacobs life but euen hitherto surely his griefes were many and his crosses great such as we doe not indure with that patience that both we ought he did neyther yet with that comfort as by this example and others of Gods deare ones we are iustly incouraged vnto God giues friendes and God takes friends fathers and mothers sisters and brothers or whatsoeuer and he spares not any when he will though hee loue them dearely Abraham looseth Terah his father and Sara his wife Isaac looseth Abraham Iacob now Isaac beside other friends whom each of them lost in their times This is our estate we hold these things during pleasure and are tenantes at will not otherwise That the text sayth Isaac dyed full of dayes it may well teach vs that there ought to bee a contentment in vs euen with yeares which indeede is not in too many But we couet to liue and still to liue and euer to liue if it were possible This world so pleaseth vs as if we dreamed of no other these earthly pleasures seeme the ioyes we wish and death death O how bitter is the remembrance of thee euen in very olde age Surely olde Isaac was not thus and I trust we will note it to our good and thus much now of this chapter Chap. 36. THe principall matter of this Chapter is the progenie and ofspring of Esau in the obseruation whereof diuers good things may be noted respected no doubt of the spirit of God when hee caused it to bee written As first it showeth the trueth of Gods promise made concerning Esau chap. 25. ver 23. and elsewhere and yeeldeth vs this sweete comfort that if the Lorde be so sure to them that are not of his household and familie but hated as Esau was how assured may wee be that hee will neuer fayle vs in any thing promised except he fayle to be God 2 When it is sayde that Esau remooued his dwelling and gaue Iacob roome were it of fauour or were it for other profitable respects in the world to him we may well note the ouerruling power and prouidence of the almightie for his euer Had they liued together being both so great as the 7. verse
kinde nature no doubt blessed him and blessed God for him and so for you if you doo the lyke Am not I vnder God O speech of a gratious heart I cannot make an ende to thinke of it But I must be ruled Let me remember you therefore of his second argument Why saith hee should I bee angry with you since what you did euill the Lorde hath turned to good and to the sauing of many liues No no. I wil looke vpon him and not vpon you and his mercy shall blotte out your offence Therefore whilest that is in mine eye whiche I trust shal neuer from eye whilest I haue an eye feare not I may not I cannot I wil not hurt you No I will nourish you and your children And this shalbe an argument vnto you without all doubt that I am your brother stil in all loue and nature of a kinde brother Thus did hee cheare them and euen make them to liue who were lyke dead men before him for feare This last argument is woorthie marking namely that by his deedes of loue to them hee would shewe that he had forgiuen them Should our forgiuenes be measured by this rule would it shewe well God knoweth all and the worlde seeth this that the tongue saying we haue forgiuen yet our hande hoâ—â—eth in the least curtesie which may passe from vs. This was not Iosephs forgiuenes but in token that all was faithful I wil nourish you and your children saith hee that is I wil doo you all the good that I can Sweet Ioseph then sweet are thy words and sweet are thy deeds true is thy loue and thy fauour faithfull therefore tokens folow it as the heat the fire liue thou in this to our example euer and thy honour for such arguments bee neuer forgotten 8 So Ioseph dwelt in Egypt hee and his fathers house and Ioseph liued an hundreth and tenne yeares The Lord being mercifull to his people continued the life of a good Magistrate long vnto them The lyke mercy is with him stil to preserue vnto vs our comfort and our head gouernour his faithfull seruant our gracious Souereigne if wee intreat him by feruent prayer framing our liues to his lyking more and more and thanking him truly for so great a good If not as mercy keepeth so so iustice taketh that the cryes maye rynge when it is too late 9 Ioseph saw Ephraims children euen vnto the third generation which was a great blessing also Manasses childrens children So dealeth God with his chosen when he wil and hee wil when to them it may be good Be it therefore with vs as hee pleaseth and that is best for vs. If we liue yet he must blesse and if we dye yet neither hee nor that power in him dieth to be fauourable to our seede and to blesse them in mercy when we are gone His promise also is past alreadie I wilbe thy God and the God of thy seede after thee and what would we more if our consciences tel vs we are in this couenant Lastly Ioseph dieth also and taketh an oath of his brethren to remoue his bones when God should visite them by deliuering them out of Egypt to carry them to the land of promise Wher in his faith as his fathers before him did appeare as the Apostle witnesseth to the Hebrewes Their faithfulnesse in so doing when they remoued we see in Exodus Thus ended Ioseph the renowned seruant of God the faithful seruant of his Lord and maister and the nourcing father of all his kindred with him endes this booke and with it my labour which to the Lord of mercy I most humbly now commend that it may finde a blessing with him to the glory of his name to the comfort of his people and to the mouing of others whose leisure is greater whose gifts be better to consider what wanteth to a multitude in this land and to relieue them according to their reaches Praying thee also good Christian reader to whom there may be any vse of this my poore labor to goe forward with thy holy exercise of reading the scriptures to take thy bible into thy hands anew and euer when thou hast read a Chapter to read these notes ouer vpon the same and to conferre them with the text And if thus both thy feeling and comfort increase to blesse God the authour of all mercies and namely of this and to pray for him truly who loueth thee hartely and shall so continue FINIS Corrections Folio 6. line 5. read would fol. 37. b. line 9. his fol 47. b. line 20. f. all fol. â—0 b. line 5. is fol. 67. line 1. asked for Sarah saying where is â—oâ—d note line 3. these fol. 69. line 33. the religion ibi and line fol. 121. b. lin 4. dealings fol. 122. line 34. similitude Heb. 5. Act. 15.21 Esay 29. â—1 2 â—er 3. Ephes 1. August 15. de 〈◊〉 dei cap. 6. Luc. 11.13 Hieron in proâ—m epist ad Galat. 1. Sam. 5. 1. Cor. 3. Exod. 36. Iohn 4.38 Num. 21.17 Exod. 1. Iohn 1. 2. Cor. 5. Verse 1. The Trinitie createth Acts. 4.24 Iob. 38.4 Hebr. 1.10 Psa 102.25 Iohn 1.3 Iob. 26.13 33.4 Zanch. de tribus Elo him 14. pag. 1. par Metandis Iere. 10.11 In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Colo. 1.15 1. Cor. â— 6 Note Verse 1. Acts. 4.24 Iohn 1.3 Iohn 8. 1. Epist 2. 3.8 Syra 19.24 The 1. are against the creation of the world Iohn 8.29 Rom. 11.34 Psal 33. Rom. 4.17 Lib. 2. ca. 5. Prou. 16.1 Psa 103.22 Rom. 11.36 Psal 19.1 Esai 40.26 Gen. 1.28 Psal 8.7 1. Cor. 3.22 Psal 104.24.31 Hurtfull beasts and such like why created De ira dei cap. 13. How the creation profiteth vs to the knowing of God Psal 19. Psal 8.3 How Moses could write of these so long before him done Act. 7.22 Vers 7. Waters aboue the fyrmament to what vse Vers 14. Astrology not warranted Esay 47.12 Eccles 7.2.8 Chap. Esai 41.22 Psa 104.19 Aâ—g in quest De ciuit Dei confess in Psalmos contra Academ Gods Image what it is How doth God appoint man foode before his fall Vers 31. Folow God in doing all well Gods loue prouideth all readie for man before hee is made Creation of Angells Verse 2. How God resteth How the Father yet worketh c. Diuers Sabboths Ends of the Sabboth Exercises Rayne the gift of God Leu. 26.4 Deu. 11.14 Iere. 5.24 God will neuer waÌ„t meanes Verse 7. Mans base matter should humble him All made ready to man God no les carefull of vs then of Adam Verse 7. God both giuer and taker of life No phisick without God can profit Life must be accomted for Verse 8. Paradise made for a figure of Heauen Verse 9. Some pleasures alowed Verse 15. Idlenesse hated of God from the beginning Verse 17. Man scholed to obey euen in Paradise Learne of God howe to bring vp youth Verse 18 Verse 21. The holinesse of mariage Math. 19. 1.
Corin. 7. verse 14. 1. Thes 4. 1. Tim. 4. 〈…〉 Mariage holy in all men not onely in some Euery man Euery woman Verse 18. See by god what to shoote at in your actions Abuse of authoritie God considereth mans want before himselfe Note Verse 18. Woman a helper Wherein 〈…〉 1. Cor. 7. The man ought to furnish the woman The man as the sun The woman as the Moone Idle men spende what their wiues get Verse 21. Why of the rib made Note Verse 22. What maner of meeting is right marriage Pro. 19.14 19.22 It is Gods worke still to bring euery man his mate The praâ—se of a good woman Meekenes in a womâ— a Iewell Eccl. 36.24 Verse â—4 How farre Mariage may alow to forsake parents Vers 25. Three things to be learned by our first nakednes Iob. 1. Verse 25. We should walke before God without couers Esay 29. Verse 25. Innocency maketh bould and giltines ashamed Verse 1. The best things Satan most desirous and busye to abuse The greatnes of men abused by Satan to hurt Iohn 7.46 Act. 13. The meanes of Eue her 〈◊〉 Verse 1. Note How to auoyd euill motions Note How to auoyd outward assaults How spake the Serpent Iliad 9. Wily heds be fittest for the Deuill Why the woman feared not when the Serpent spake Note Where tooke our first mother such a great fall Verse 1. After the worde of truth commeth the word of deceipt Whisperers in sermon oâ— seruice time Seducers of youth 1. King 12. Truth elder then falsehood De prescript haeretic Satan tempteth where wee are weakest 〈…〉 〈…〉 marke it Verse 6. Many a man deceiued by his friend soonest Most easily by his wife Hâ—man folowed his 〈◊〉 counsel and set vp a gâ—llows to his woe Iob denyes to cursse God as his wife bad to his glory Verse 7. Pilate had done well if he had folowed his wife How many wayes eies ar opened Iohn 9. Num. 22. 1. King 6. Gen. 21. 1. King 6. Luc. 24. Act. 26. Esay Fearefull in respect of griefe felt but profitable in respect of good God if we rightly repent Verse 7. Men more carefull of secrecy then of innocency Verse 7. All our couers are fig leaues sely couers Verse 8. God calleth to repentance soone whome he 〈◊〉 God is not silent now in his walking The coole of the day what it doth signifie Sinne maketh vs hyde from God Verse 10. How hardly wee laye the faulte as it is A direâ—te confession required euer Prou. â—8 Verse 12. Translating and posting of faultes Verse 14. Chiefe ringleaders fyrst to be punished Mo gifts more puniâ—hâ—â—nt if abused Verse 15. Not only outward body but inward affections ruled by God Prou. 21.1 Friends in euil becom bitter foes The Serpent not quite destroâ—d why Verse 15. The benefite by 〈…〉 Verse 16 Womans punishment Chap. 4. Verse 16 Mans authoritie and womans subiection To wit in the woman Verse 17. Adams punishment Other procuring no excuse of sinning Priuie seducers Verse 17 The earth punished Men liuing without a vocation Verse 21. The beginning of apparell when A silken halter is but a halter Verse 23. Men abusing places of honor Verse 24. A figure Verse 1. Mariage not impeached 1. Sam. 6.14 15. Verse I Children the gift of God Verse 2. Names of children what they often show A comfort sweete Verse 2. Idlenesse hated Antiquitie of husbandrie Dise and Cardes Thinke of this yee ouer fine Farmars Verse 3. Hebre. 11. True worship hath euer God the author Roma 10. How ancient instruction of parents is of what force Verse 4. Leu. 22.22 Howe hypocrites discouer themselus Bad tythers Verse 4 5. Verse 5. Hâ—pocrits cannot abide their due rewarde How the fauour and dislike of God appeared 1. King 18. 2. Chro. 7. Iud. 6. Where the word hath no mouth haue you no eare much lesse an itching eare Verse 4.5 Men regarde meâ— for gifts God regardeth gifts for men Opus operatum Mala. 1.10 Esay 1. 〈…〉 How dangerâ—us anger 〈…〉 A faire speaking anger To set brethren at variance how olde a practise of Satan To hyde malice as olde as Caine. Verse 10. No secresie from God Ver. 11. c What the marginall notes suffice in heere I passe ouer Verse 17. Mar. 14.9 Syrac 49.6 Note Polygamy Verse 1. Eph. 4.24 Verse 2. The vnion of mariage Why women maried leaue their owne names are called as their husband Versâ— 3. Aâ—ams likenesse what Long life and death at last of the olde fathers Their life whye so long Howe so long Causes in nature of long life Cura quasi cor rodens Their certain death why still noted A white Mouse A blacke Mouse The vncertaintie of mans life Our apparell maye put vs in minde of death Syrac 41.1 To walke â—ith God Mich. 6.8 Where Henoch and Elias are 2. Kin. 2.11 Syrach 44. 1. Cor. 15. 1. Thess 4. Acts. 8. Verse 24. The Lords care for lâ—fe or death Coloss 3.1.2.3 Verse 1.2 MaÌ„s great corruption 〈◊〉 all 〈…〉 2. Ch 21 6 2. Cor. 6. Thinke of these reasons and mary vertue not wealth nor will Beautie is vaine Pro. 31.30 Verse 3. Gods great patience and long suffering Eze. 33.11 2. Petr. 3.9 Verse 3. Gyants Chap. 13.34 Chap. 3.11 Verse 5. God seeth all Verse 6. Verse 5. Mans corruption how great The measure of sin then how great God 〈◊〉 â—â—ow to anger O comfort to an heauie spirit Psal 27. Verse 7. God iust Verse 8. So God iust that euer mercifull and contrary Multitude or custom Verse 24. The resemblance of the Ark. Iohn 1.13 1. Pet. 3.21 Verse 1. Noah entred commanded Verse 1. Such God taketh vs as we will to â—ee a great comfort Verse 1. True prayse to be righteous before God not before men Verse 2. God careth to maintaine his worshâ—p and wee care not Verse 5. God hateth doubting Num. 20. The profit that commeth by the godly Gen. 1â— Verse 9. Verse 11. The flood commeth and creatures conspire to destroy sinners Verse 16. All safetie from the Lordes shutting in not ours Verse 21. Like punishment in this life doth not argue lyke in the next world Trust in nothing to saue if god do frowne Gods fauour and anger changeth the vse to vs of creatures Profit by fearing God against euil men Mala. 3.14 Psalm 2. Iere. 22.15 Verse 1. The Lords care ouer his euer Esay 49.15 Psalm 8. Verse 1. God careth for the cattell Math. 6. Verse 2. How to stay sinne Note Verse 4. The Arke stayeth A comfort Verse 5. Example of chiefe men Verse 6. Some things lawfull without expresse word Musâ— vpon the words Verse 7. What the Rauen might signifye Verse 8 〈…〉 1. Cor. 2.15 Verse 9. A fearefull change Note Verse 9. Better an inconuenience then a mischiefe Verse 10. The doue with an oliue leafe what Matt. 28.8 Verse 12. The difference of a good seruant and a bad A type of the godly Verse 16. All affliction of the gâ—dly hath his end Psaâ—m â—0 Verse