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
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
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
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
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
must expect Tary that and all shall be well for so did Sara heere and the godly elsewhere euer and had their desires 2 Isaac is circumcised and called Isaac at his circumcision so haue we now our names at baptisme That Sacrament then as this now are sacraments and signes of our new birth Fitly therefore by the receipt of our names at such time should we euer when we heare them be remembred that wee haue promised to God and his Church that we will be new men 3 Sarah reioyseth at this gift of God in her ould age and her husbands age reproching therein and reprouing playnely the couldnesse and dulnesse the blindnesse and vnkindnesse of some that hauing children giuen not one but many not in age onely but from youth to age almost euery yeare reioyce not but murmure fearing and distrusting and farre farre from this good womans hart She euen danceth for ioye in her minde and sayth who would haue thought c. 4 Sara giueth this her owne childe sucke her selfe till it was to be weaned An ancient and good example to be folowed of all women that haue no true inabilitie indeed to denye it For to this end hath God prouided nourishment for it in the mothers brest that it might be so The earth also nourisheth the plants and hearbes which she bringeth foorth The tree no lesse with her sap and suck the bowes and branches that spring out of her All other creatures do the like be they neuer so fearce The Tygar the Wolfe the Beare and the Lion yet gentle to their young ones and giue them suck Shall onely women more vnkindely then any deny them nourishment The mother is content when shee cannot see it nor handle it but hath it in her bodye to nourish it yea and to abide many a sharpe nip and pinche for it eating this and forbearing that as shall be best for her childe she goeth with and when it is borne that they may see it and hâ—â—â—le it behould it and ioye in it yea when it lyeth in theyr lappes and cryeth houldeth vp a paire of little handes and eyes begging as it were and intreating for Gods sake to be nurssed and nourished by them rather then any other is it not a hard heart that can cast it awaye and put it to a stranger whose affection can bee but frosen in comparison at least for a while Lastlye the dangers of this are not few if they were well considered For manye a disease and ill qualitie is drawne with the milke from a bad Nurse beside that experience teacheth vs that many plants will neuer prosper except they haue of their owne earth about them All these things then perswade vs asmuch as may bee to folowe Sarah heere this good Woman and to nurse vp our little Isaacs that God dooth giue our selues Yet necessitie hath no lawe I knowe it true but let not wanton vnwillingnesse nor vnwilling wantonnesse bee necessitie Iudge of this thing in a godlye feeling according to your place and other true circumstances and I leaue it to you I prescribe to none neither saye anye more 5 When the wayning time came Abraham made a feast yea a great feast saith the texte and it teacheth vs the libertie of Gods children according to places and times wherein they liue touching such matters and customes as this is We our selues haue our fashions and vses at birth at Baptisme at the mothers going to church to giue thankes in hir lying in c. What may well bee done and suffred and liked let it not be peeuishly waywardly spitefully and vniustly traduced For this very feast and fashion of Abraham might be censured if to finde faulte were to speake true if malice were zeale and a frowarde nature were a good minde by and by Surely as the Apostle saide To the cleane all things are cleane so saye I to meeke and modest mindes all customes that may any waye be charitably interpreted are acceptable as he sayth againe but vnto them that are defiled vnbeleeuing nothing is pure but euen their minds consciences are defiled so say I vnto those that are waspish and wayward spitefull and froward euery thing that they fansie not is vncleane and vnlawfull eyther Heathnish or Iewish or popish or somewaye intollerable and their fansie is regularerum the rule of right vnto which all mens dooings must be framed if ther be peace But there is a rule that all godly mindes preferre before all such rules to wit euen the rule of the blessed Apostle If any man lust to be contentious we haue no such custome neither the Churches of God 6 Ismael mocked Isaac and Sarah spyed it The sonne of the flesh the sonne of the promise See in a figure the condition and order of the world The vngodly are mockers gibers flowters and flirers at such as the Lorde hath looked vpon in more mercy then he hath vpon them and it is no new thing Patience must passe it ouer and God will paye it home as he did this This mocking they take to be but a small fault if any at all but the Apostle saith it is bitter and cruell persecution Peruse the place Galat. 4.29 7. That Sarah spied it and not Abraham the reason might eyther bee in her more vsuall beeing which the children then Abraham was or in her affection which was not so good to Ismaell as Abrahams was hee being Father and not shee mother Nowe wee knowe it well that mislike quicklye spyeth a faulte when affection to the partye is somewhat darker eyed 8 She craueth of Abraham that both mother and Childe may for this cause be cast out and though it greeued Abraham in respect of his Sonne yet God in the end ioyned with Sarah and admonished Abraham that it should be so It noteth vnto vs how mocking and scoffing flyring and gyring pride and vanitie and the contempt of Gods promises neuer scapeth Gods iudgement but is both obserued and punished some waye or other first or last Naye marke it more which in deed is more the Childes fault is the mothers smarte also and she likewise must be cast out by Gods owne sentence For happilye she sawe and heard these mockes and rebuked them not but cockered and dandled such wicked beginnings in hir young impe but very sure I am in our dayes many foolish mothers doe it and are so vainelye pleased with theyr children that euen their faults please them also But let them marke this example and prouoke not God He is as able and let them feare it to cast both them and their children out of his house for euer as heere Abraham was these two out of his 9 The Texte sayth This thing was greeuous vnto Abraham And wee see in it what greefes faull out now and then betwixt the best couples The one desireth and earnestlye seeketh what greeueth the other to
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
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
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
heard in the 35 Chapter Learne then sayeth Caluin vpon the place Non esse à peccato vno quantumuu atroci estimandos homines vt nobis desperata sit eorum salus Not to iudge men peremptorilie vppon one sinne though a verie great one and their estate to vs seeme verie desperate For here wee see more vertue more pietie and feare of God though before hee had so grieuously fallen then in all the rest See againe howe God will euer haue one Ruben or another that is one meanes or another to deliuer his out of perils and daungers as euer shall stande with his blessed pleasure Let wicked men deuise and determine what they will the Lorde hath a hande ouer all their purposes and they shall not preuaile but as hee will Killed to bée God will not haue haue his seruant and they can not effect it but solde into Egypt hee will haue him and therein they preuaile So it is his will not theirs his counsaile not theirs that indeede ruleth The deuise that Ruben had to saue his life maie euer bee a warrant to vs to vse good meanes and lawfull pollicyes to the good of our brethren the children of God eyther in deliuering them from blouddie rages of cruell aduersaries or otherwise This was pia fallacia saith a learned man a holie deceit to a good purpose and we may obserue it 8 They strippe him c. Greatlie they spited his partie coloured coate as wee sawe before and what most men are spited to haue they are first robbed of if their enuying foes preuayle ouer them What they sayde to Ioseph when they thus stripped him or what hee to them when they thus vsed him is not layde downe But well wee maie thinke this was dolefull intertainement to his harmlesse heart that came in such sort both readilie and kindelie to sée howe they did and to beare to his father what they wanted Yea questionlesse with wéeping eyes and aking heart hee cryed for pittie calling them brethren a name of loue mercie and nature remembring them of God of nature of their aged father at home who had sent him to them and of what soeuer might mooue compassion but it woulde not serue O Lambe amongest Woolues if euer were anie O Iacob at home thou seest not this Little dreamest thou thy darling is in this perplexitie amongest his brethren To thée hee shall come no more but his coate for him Thy sorrowe is neare and euen at the doore by such cruell children No God no brother no father no friend is regarded of them Stonie heartes and iron bowels are nowe where Nature shoulde haue dwelt See wee then man if the Lorde touch not and prepare to endure what GOD shall sende Pitie or none fauour or none feeling or none his will be done 9 Then they sate them downe â—o eate bread saith the text Alas they shoulde rather haue sate downe to weepe for their moste wicked behauiour towardes their innocent brother then to eate and drinke but they felt not the sinne as yet and thus are mens consciences to often lulled a sleepe through Satans subtiltie an estate most dangerous and abhorred of God Such a lethargie was in Dauid in Ezechias and others to their great hurt Wherefore blessed is the man estéemed of Salomon that feareth alway that is that hath a feeling still of sinne to auoyde it and hate it to sigh and sorrow for it as becommeth a man or woman that feareth God But whilest thus they were eating beholde a meanes to deliuer Ioseph out of the pit and to saue his life They lift vp their eies and saw marchants comming streight they concluded by the motion of one to sell Ioseph to them and so to be rid of him So fitte can God make meanes fall out to serue his prouidence euermore So came Rebecca so came Rachell fitte in their times so can a thousande knowen experiences full well declare if they be remembred God hath his tymes and his opportunities of tymes to fitte assuredlie and let it be our comfort Ioseph then is solde and away he goeth But God had a purpose vnknowen to Ioseph to his great comfort Had hee knowen it his sorrow nothing woulde haue béene so great Let it comfort vs when aduerse thinges happen little knowe wee what may insue 10 Finallie the sorrow of Iacob so great and so grieuous so long and so lasting refusing to be comforted whosoeuer came to him most plainelie and effectuallie expresseth a fathers heart towards a childe beloued Iacob had indured manie great afflictions in his time yet neuer ranne out as he did in this Here hee is euen ouercome with griefe and his passions vehement shewe themselues in a dolefull measure Thus neare lie chldren to their parents hearts Touch our goodes or touch our owne bodies we endure it often with great patience but touch our children and we are gone Iob can witnesse it if our daylie knowledge wanted proofe The comming of friends to comfort him in this we full well commendeth vnto vs a kindenesse and duetie that is most commendable But that his sonnes woulde suffer him thus to sorrow for their brother that liued O barbarous hardnesse Their confession of the trueth though it might verie iustlie haue wrought them blame yet most swéetelie it woulde haue refreshed the mourning heart of their aged father But sée our nature how it abhorreth truth if it may ought hurt vs and how obstinate Nature standes in a sinne to face it out and kéepe it close Such is our mould and such is our great corruption They comfort their father and yet cause his wo much like our Vsurers that speake so kinde and cut so déepe into a mans estate till he be vndone O miserable comforters and so I ende Chap. 38. The generall heads are these chiefly The mariage of Iudah to the 12. verse The incest to the 24. verse The manifestation of the same froÌ„ thence to the end TOuching particulars it is to be obserued first how Iudah tooke to wife the daughter of a Cananite which affinitie by God was vtterly condemned And the children that hee had by such mariage prospered not Euen therefore as it should séeme the mariage of the father being mentioned that we might know how iust cause there was why God should detract his mercie and grace from the issue Let men then looke vpon this example and call to remembrance with it their owne experiences Hath not God euer hated vngodlie matches Hath not God sundrie wayes plagued them euen in our dayes by deniall of issue either to such as so marrie or to the next children of such marriage or by withdrawing his grace from them that they become wicked and vicious as these were here Er and Onan or by some meanes or other best pleasing his iustice that striketh in tyme the vnreformed person though he spare long Let neuer then either lusting flesh or couetous heart or anie respect vnder heauen
draw vs to the match that is not in the Lord. If she be a Canaanite or the fauourer of Canaanites vnlawfullie let her neuer bee ours And so on the womans part 2 It is sayde Iudah tooke a wife to Er his first borne sonne and whie should this bee mentioned in this sort but of purpose to shew the regard that was had of parents in those daies touching the mariages of their children A thing that I haue often noted before and can neuer note too often so bolde is youth in these daies to take themselues and not to let parents take for them 3 But Er this first borne of Iudah was a wicked man c. therefore the Lorde slue him Wicked I say because it pleased not the Lorde to giue his blessing to the fruite of a wicked matche and slaine of the Lorde in iustice for his wickednesse that all like disposed persons might sée in experience what first or last shall befall them for such behauiour 4 Then the father willed his second sonne Onan to take his brothers wife and to rayse vp seede to his brother A thing that after was made a lawe as wee reade Deuter. 25.5 But what did the wicked man for euen this same also was a wicked man that an vnlawfull mariage of the father might fullie bee punished I say what did he Cursedlie and sinfullie he spilled his séede vpon the ground Wherefore the Lorde also slue him Behold in this man the malicious spitefull and enuious nature of manie a man and woman in the worlde who rather make choise to hurt themselues then to pleasure another They crie as the woman did to Salomon Neither to me nor to her but deuide it But let these natures beware lest god deale with them as he did here with Onan whom in his fierce wrath he slue for such enuying And concerning the fact of Onan thinke no better of it then you do that a woman should destroy her fruitfulnesse for this in man is euen that sinne an vglie fowle and filthie wickednes Manie men are not of Onans minde who are too soone intreated to raise vp seede to other men yet I know the difference but thus much by the way 5 Iudah had yet a third sonne but he was young and seeing both his other sonnes thus dead hee was afrayed to giue him to Thamar his daughter in lawe least hee should also die as his brethren did Wholie imputing the cause of his sonnes death not to their owne sinfull wickednesse as indeed hee should but to his daughter in lawe nothing guiltie of the same Therein teaching vs two things First howe readie it is with partiall man to blame others not blame worthie rather then to lay the fault where in déede it ought Secondlie that when anie crosse befalleth our familie wee shoulde euer enter into considertion of sinne and searche carefullie what hath béene committed to prouoke the Lorde in such sort agaynst vs. The former he teacheth vs here by his dooing the latter by his not dooing Iudah I meane the father of these children The father in maryage with a Canaanite and the children otherwise grieuouslie sinned and yet poste it ouer to the poore woman as though shee were cause of all Dauid sayde well and hath lefte vs a good president when hee cryed in vnfainednesse It is I Lorde it is I that haue sinned and done euill these sillie sheepe haue done nothing let thy rodde bee agaynst mee c. to the like effect Thus did not Iudah here 6 Then shee put off her widowes apparell sayeth the text Therby instructing vs that euen in those daies widows did vse some graue sadde and sober apparell whereby they were knowen to bee widowes and to carrie in minde their losse and lacke of their husbands What it was we know not certainlie neither if we did is it necessarie that all countries and persons in such outwarde and indifferent things should be a like Let it thus farre profite vs that wee may vse some graue forme according to the manner of the place where we liue and we ought not to iudge those that do it 7 She couered herselfe with a vaile a thing that in my opinion maketh nothing against the vse of women in some places after childbirth For honestlie it may of an honest woman be vsed that immodestlie of naughtie ones is abused And so in men Much more might the vaile that Rebecca cast ouer her be vsed to approue that fashion then this can anie way be vrged to improoue it But most plainlie this fact of Thamar teacheth that wicked women in those daies were not altogither so past shame either had the Deuill taken such full possession of them as nowe in ours hee hath of such like For then they sinned with couered faces as hauing some shame but nowe with open faces as past all shame Then such behauiour shewed some féeling of it that it was not well but nowe bolde and bare faces nothing blushing to committe such sinne shewe plainelie to all men wee haue no more féeling then wee haue vayles no more conscience then wee haue shame and that is iust of neyther anie iote at all O fearefull boldenesse in so badde a cause whither will it carrie vs if we take not héede 8 The reason is alledged whie Thamar thus wickedlie prostituted her selfe to her father in lawe To wit because shee sawe that Shelah the thirde sonne of Iudah was growen vp and yet she not giuen to him to wife according to promise Alas and shall another mans fault make me offend If Iudah breake promise will Thamar forgoe pietie Surelie this is euen the poyson of discontent It boyleth it breweth with man and woman sore and neuer ceaseth vrging to some reuenge Yea heere it preuayleth with her euen to shame her selfe and to sinne damnablie rather then not to be reuenged vpon her father in law Discontent made Iudas to betray his maister discontent made Haman set vp the gallowes that by Gods iustice serued himselfe Discontent made Demas forsake Paul and imbrace the world And what deadlie sinne hath not discontent made séeme as reasonable equall and iust O treasons and treacheries against Christian kings and gouernours O but cherlie bloudinesse and bloudie massacres that discontent hath greedilie drawen vnto men otherwise qualified with manie gifts Beware we then euer of discontent and snubbe it betimes least it ouerthrow vs as it hath done manie and here did Thamar And if we haue anie cause of iust offence let it neuer draw vs to vniust reuenge If Iudah breake promise with vs let not vs offend God séeth our wrong and God will punish our wrong if we commit it to him in godlie patience But if to punish sinne we also will sinne as we loose the benefite of Gods regard of the wrong done vs so shall wee surelie taste of his rod our selues for so offending 9 The text saith againe that
nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whoÌ„ is the spirit of God Thou shalt be ouer my house c. Making this argument that because Ioseph had such gifts therfore he was fit for such place and implying the contrarie that places ought not to go where want of gifts is fit for them A thing that will accuse manie a giuer in the latter day when the lord shall recken That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue bestowed places of charge and most great charge But what did I say not regard gifs do not giuers of places in our daies regard their gifts who must inioy them How haue I erred since gifts and gifts and nothing but gifts and all for gifts we do what we do Si nihil attuleru ibis Homere foras If you haue no gifts the doore is open and the way before you packe you hence But O cursed gifts and cursed they that regard so much such kind of gifts My meaning is plaine and this text is plain Pharaoh of Egypt euen Pharaoh of Egypt I say regardeth what was within Ioseph and not what was without and shall we be all for the gifts without and nothing for grace within for gaine to our selues by sinfull bribes not for gaine to the Church or common wealth by strength to discharge Thou and thy gifts perish said the Apostle once and thou and thy gifts perish shall god say one day when it shall smart Yea thou with thy gifts that thus giuest for such gifts to an vnworthie one and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind and required of god if he wil haue such place as requireth such gifts to y e discharge of it The heathens to shew that honour ought euer and onlie accompanie Vertue built a Temple to Honor and so adioyned therevnto another Temple to Vertue that by no meanes a man could get into the Temple of Honor but onlie through the Temple of Vertue and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens God worke with vs for his mercie sake in this respect 7 Then said Pharaoh to Ioseph Behold I haue set thee ouer all the land of Egipt He tooke his ring put it vpon Iosephs hand araied him in garments of fine linnen and put a chaine of gold about his necke He set him vpon the best Charet that he had sauing one they cried before him Abrech c. O god of comfort how art y u one and the same for euer to thy children sweet and mercifull kind and gracious bountifull and liberall in thy good time Is Ioseph now thus highly exalted And shal all Egypt be ruled by him O what are the afflictions of gods children then are they any thing but such humblings schoolings as the lord their god most gracious father fitteth them by and with vnder to such places honors and comforts as he hath apointed for them either here in this life or in y t to come No no they are no matters of anger any way but trainings leadings to other purposes of our swéetest god Foule daies haue faire dayes we see it here and lowring nights to bring bright mornings we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull seruant farewell mistresse of mischiefe with thy sinfull slaunder thou hast done thy woorst and Ioseph liueth and is out of prison honoured with honour aboue thy selfe God taking his paâ—â— thy malice hath failed of strength to hurt him blessed be God And blessed God blesse vs also that sinfull vnkindnes towards true meaning or hellish malice against holy life may be induâ—â—d with pacience of vs and visited in mercy by shée towards vs in thy good times our righteousnesse made open by thy fauours as here it was yea all thy children inabled by view of this experience to continue carefull to be vpright and to cleaue vnto thée before all the world in loue in feare in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer Amen Amen 8 That Ioseph suffered all this honor to be done vnto him and receiued it held it and vsed it doth it not shew that the children of God may inioy worldly places of high regard and yet be faithfull is pietie such a simplicitie that cannot abide honour in this or like order amongst men No neither yet is such peeuishnes pietie that condemneth Gods blessings as things vnlawfull for his children and grindeth the téeth at the comforts of Ioseph without a cause What Anabaptists think and haue put in writing we know more then we néede to regard Their kindes were diuerse and their sentences differing accordinglie Princes and potentates in this world here on earth haue receyued honours and giuen honour to their inferiours againe without dislike of God euer from their beginning so that an order be kept And to say that princes may not vse any of their subiects seruises according to their gifts honour them for their seruices accordinglie when they haue done is most derogatorie not onelie to the princes owne honour but also to his gouernement and libertie How did Darius honour Mordecai and how did Mordecai a faithfull man accept the same How did Nabuchadnezzar honour Daniel and Daniell take it vse it and enioy it with thankfulnesse to God faithfulnes to the king that gaue it and good great to many a one Daniel was made a great man saith the Text by the King who gaue him many and great giftes and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wise men of Babel Sidrach Misaak and Abednago were also honoured and accepted of it Obadiah a good man met the Prophet Eliah and fell on his face and said Art not thou my Lord Eliah the Prophet refused not this honour The like said the Sunamite to Elisha with diuers others Let not my Lord be angry saith Aaron to Moses and here dwelleth in this Towne a Seer an honorable man saith Sauls seruant of the Prophet Samuel The iayler in the Acts to Paul and Sylas My Lords what shall I doe to be saued And they startled not at this title who yet rent their clothes c. when vnlawfull honour was giuen to them To be called Princes of Priests in that estate was most honorable and no title greater Eleazar the sonne of Aaron was called Prince of Princes Eliasaph Elizaphat Suriel are called Princes and Heads But of this I haue spoken elsewhere and therefore now goe no further Hoping that hereby wee see it plaine that titles and honors accepted of Gods
children as here of Ioseph are no signes of ambition nor forbidden as vnlawfull so the minde be humble and meeke and a measure kept And immoderat it cannot truely be said which of a chistian Prince for iust cause is voutsafed to y e faithful subiect according to the custome maner of the Countrey No rather it is to the common welth church both anornament and adiument The contrary being sought at this day in ministers out of al questiō by y e deep malice of Satan to the end that all they being brought into contempt Religion with them might also fall he hauing his libertie to spit out his venome and blasphemies against it at large not one being of authority and countenance to oppose himselfe against him and such his dealinges of the ministers Who so would haue the foundation of an house and building out may not immediatly begin to strike at that for feare all the building fall vpon his head but he must begin at the top and first vntile it then vntimber it and so by litle and litle come to the foundation which after this sort he may take away with ease euen so in this which wee now haue speech of if Satan directly should strike at the foundation Christ and his word with religion issuing from the same then all men espying his malicious drift would oppose themselues against him and so his drift be hindered by many stones in the building falling as it were vpon his head But when he beginneth to vntile it and to vntimber it as I haue sayd that is to debase and disgrace the ministers already in it and to hinder by their disgraces others of any gifts to come vnto it with such like proceedinges many and wicked in time he will haue the foundation with ease that is Christ and his word out of the same with all holy worship according to the same placing for learning barbarisme and blindnes and for religion superstition with all the blacknes and darknes of Egypt agayne Wherefore if euer the comforts of learning and learned men haue nourished to church and common welth sufficient helps and y e contrary in all ages rooted them out by litle and little till all were gone let vs neuer greeue at the meanes that so happie a good followeth after but blesse God hartily if the place we liue in afford them to vs and labour to our powers euer to maintaine them Knowing by Ioseph Daniel and all these examples now recited that in men of all conditions and callings in the church and common welth outward thinges as wealth and riches honors and dignities with titles of incouragement and gracious fauour in religious Princes may be allowed The true children of God hauing daily learned to abound to want that is in prosperity to vse what the time affordeth to Gods glory and in aduertsity to imbrace what the Lord then also sendeth without repining If Israel offend let not also Iudah sinne herein that is if some offend who should not do so Let not vs thus hearing and thus seeing follow their example and offende likewise But defye wee Satan and his attemptes to our last day Chap. 42. In this Chapter consider these Heads especiall and chiefe Iacobs sending of his sonnes into Egypt for food Their intertainment there with Ioseph when they came Their returne againe to theyr father TOuching the first in that Iacob sendeth for food wee see that euen he also was subiect to this famine where wee may note that the godly often times indure the same afflictions that the wicked doe but far yet differing from them in the end For vnto the wicked such afflictions are the whips and scourges of God for their sinnes and deserts vnto the godly they are tryals of faith and patience that God may be further glorifyed by them Ieremie Ezechiel Daniel with thousandes moe may be examples vnto vs and proofes hereof That Iacob sent wee see he tempted not God but vsed meanes we must doe the like The Egyptians sould and wee kepe neuer contented with the price that our iudgement may be iust in the day of the Lord when we shall smart for this greedines and want of loue To haue trafficke also with strangers forreners euen with such as differ from vs in religiō this story warranteth with many moe But that Iacob would not let Beniamin goe with them wee see his loue he loued the mother he loueth the child Beniamin is his ioy now that Ioseph is gone and he may not be from him The reason that is alledged least he should die is common to the others also if he had regarded them so much But indeede he did not though all were his children Beniamin he loued for him he feareth loue being euer giuen to feare according to the saying Res est solliciti plena timoris amor 2 Ioseph was gouernour of the lande c. And why did not Ioseph signify so much vnto his father all this while by letter and messenger sent of purpose both for his fathers comfort and his owne by mutuall hearing one from another S. Austen moueth this question and answereth it by another Why saith h◠did not God reueale vnto Iacob his beloued seruant what was become of Ioseph his sonne and that he was liuing c. Surely saith Austen because his good pleasure was otherwise and that thinges might come to passe not onely which God had decreed but as God had decreed concerning the maner The selfe same thing it was which gouerned and ruled Ioseph that he could not like to signify vnto his father his estate but euen follow the Lordes determined way and let all fall out as he would That the Text sayth also Iosephs brethren came and bowed their face to the ground before him it sheweth vs plainly how prophesies of God doe come to passe wee litle knowing either to good or to euill For was not this the dreame of Ioseph that all their sheaues should do reuerence to his sheafe and see now if it be not truly fulfilled though they litle thinke of it They bow and they bow to the ground before Ioseph litle thinking that it was Ioseph So did the Iewes fulfill the Scriptures concerning their dealinges with Christ when he should come and yet they did not thinke so So doth the Church of Rome fulfill the Prophesie of the Apostle concerning a departure from the fayth a forbidding to marry and commaunding to absteine from meates which God hath ordained to be receaued with thankesgiuing of them which belieue and know the truth Doe you remember a litle before how these brethren of Ioseph scoffed at his dreames and said then shall wee see what shall become of his Dreames Now let them see what is become of them they being now with their Faces downe to the grounde before him doing reuerence vnto him as the ruler of all Egypt So so shall all mockers see come to passe