friends were loth to parte with her But so would not this most carefull and trustie seruant do but hauing sped well he longeth to be with his maister to ease his minde also which is a speciall good care in a good messenger for aegrè tristia sed cito laeta sunt nuntianda Slowlye is euill but with all good speede glad things are to be tould saith the olde saying Againe because God had prospered him he would be gone making Gods mercie a spurre to his faithfulnesse and diligence and not a stower of him as no doubt many would 21 Then they called the maide and asked her consent therein leauing this for the godly euer and all to marke that as children owe a dutie to parents to aske their consents so euen parents also owe this to their children not violently to force them against theyr liking for who so marrieth marrieth for himselfe and not for his parents and good reason then the heart should loue whom the life must indure till dying daye Now loue is not forced neither euer can bee but God giueth it reciprocally if the match be his No loue no match of Gods making let parents thinke and it is his prerogatiue to ioyne together man and wife If man will ioyne by force and violence whom God hath not ioyned by consent and loue what a bouldnesse is that in him that dooth it and how will God not indure it but turne it to his woe Yet children againe may not bee ouerbould because of this but like if they possiblye can where their parents better experienced then they are iustly like For if they do not thus giuing all possible place to their parents iudgements surely they doe not honor father and mother as they should 22 The mayde then asked saith shee will which was not any lightnesse in hir or easinesse ouermuch to bee intreated but it was a religious yeelding to that without foolish delayes which she euidently saw was the Lordes appoyntment for her It should schoole vs in these dayes to doe the like and neuer to vse nicenesse and follie vnder pretense of modestie when the matter is discussed already by mutuall euiction of either heart secretlye within that the Lord will haue it so Such dilly daâ—ly is fitter for Heathens that knowe not GOD then for sober Christians who haue vowed obedience in all stayed grauitie to the Lordes good pleasure 23 The honest and orderly sending her away with her nurse and maides are commendable practises euen with vs. But especially marke in the 60 verse the blessing they gaue her when shee departed Our care performeth all things rather then this and yet this as necessarie as many others She rode vpon Camels and was not to tender but our wanton wayes wil worke vs woe if God do not change vs. 24 In the 62 verse note howe Isaac not yet maryed for his wife that should be was but now coÌ„ming towards him with his seruant liued from his father and kept house Now adayes riche mens children eyther marry ere they knowe howe to vse a howse or neyther marrying nor keeping house liue to spoyle and spende what others carefully haue got together But wise parents may learne of Abraham heere to see howe they will frame in theyr lyfe time and then as they like them leaue them more or lâ—sse 25 One thing is mentioned heere of Isaac which is worthye memorye whilst wee liue Namely that towarde the euening he wente out into the field to praye It showeth vs the custome of those godlye Fathers of whome he learned it nowe and then to goe foorth and all priuately alone to send vp to God the aboundance of theyr hearts fraught with his feare to meditate of his mercie continually tasted to pray against faults continuallye committed and after many holye debatings of his fauours in them to turne home againe comforted and euen refreshed that with theyr GOD so good and so kinde they haue had some conference as became his Children O wee wee sinnefull and wretched howe manye are our walkes for vayne pleasure and howe fewe or none in thys holye order 26 As Isaac was thus walking in the Fields hee lift vp his eyes and sawe the Camels comming and Rebekah she looked and saw Isaac walking and asked who he was the seruant aunswering that it was his maister she lighted downe couered her selfe with a vaile c. Both her lighting and vayle tokens of her modestye and humilitie The marginall note is sufficient for this if you ioyne vnto it the 1. of Sam. 25.23 where Abigael meeting Dauid hasted and lighted also 27 The seruant declareth all Gods dealing in this matter and no doubt it both contented mooued Isaac whervpon he brought her into his mothers tent he married her well liking of Gods choyse hee loued her a token of Gods matche and hee was comforted with her after his mothers death to teache vs for euer this good that if GOD take one thing hee will giue an other to the perpetuall praise of his infinite mercie and the great incouragement of his children to continue in his feare What a sort of instructions nowe hath this Chapter yeelded vs and yet neither in this nor in any is that halfe noted that might be noted So plentifull is the spring of this heauenly water yea such a sea of knowledge comfort is Gods booke This much is more then we thinke of euer and thus much remembred by this occasion and practised better shall yeeld vs ioy when all worldly follies shall faile their followers We haue heere but a time and how short or long who can tell spend this well and we liue for euer spend this ill and wee dye for euer Life and death differ verye much mirth and miserie weale and woe ioy and paine I iudge we iudge not to be like but euer and neuer are pearcing dartes if we haue any feeling in blisse to liue or cursse to remaine obeying or disobeying the Lords good will The Lord make vs carefull and so I end Chap. 25. The cheefe heads of this Chapter are these Abrahams second marriage Abrahams death Iacobs birth Fsau his selling of his birthright TOuching the first it is a warrant of the lawfulnesse of second mariage against anye prophane minde that wilfully disaloweth it And the Apostle is as plaine when he sayth as long as they liue together the man and the woman are each bound to others but if eyther bee taken away by death the suruiuer is at libertie to marrie againe in the Lorde 2 Remember how God sayd that in Isaac should his seede be blessed yet nows commeth Keturah with six sonnes on a heape such euents fall out to trie the children of God whether they will cleaue to the word or no. 3 Abraham maketh his will and Testament in his life time disposing his good in such sort as quietnesse may folow amongst his children when he is gone
like therefore that God taught Adam and Adam his Children leauing behind him this holy practise as ancient as the world within a little that parents should instruct in religion the seede that God hath giuen them and so looke vnto them that euen their Cains if they haue anye dare doe no other but at least make a showe of obedience to God how wicked soeuer theyr hearts bee Such care would cut the combe of such vile atheisme as ruleth nowe and make all cursed spirits at least not to dare to showe their contempt of God and holy exercises appoynted for man to serue God withall and by as now they dare and do 6 But though they both offred yet marke you a difference in their dooings Cain brings an offering but Abell brings an offring of the fat of his sheepe which the spirit of God noteth by a repetition of set purpose with an edge of speeche saying not only that he brought of the Sheepe but of the fat of them of the fat of them Thereby deliuering to vs this difference betwixt a true heart and a false a true godly man or woman and a sinner They both offer but the one thinketh any thing good inough and the other in the zeale of his soule and fulnesse of his Lord thinketh nothing good inough He bringeth his gift and of the fattest that is of the best he hath and wisheth it were ten thousand times better This heate of affection towards God let vs all marke and euer thinke of it vneaseth such as in these dayes thinke any seruice inough for God halfe a quarter of an houre in a weeke c. And such as if they haue any tithes to pay to their Minister who is in the place of God to receiue them whilst that course standeth for his maintenance choose out the broken and blinde the halte and lame the scabbed and scuruye and the worst of euery thing thinking that also to good But these holow harted Cains and couetous hypocrites God seeth and their rewarde shall be as Cains was 7 Of whom it is sayd that vnto Cain and his offring God had no regard but vnto Habell he had See the contempt of God of so vnwilling worship so colde loue and grudged gifts Thus â—ill he serue such holow seruers of him but euer regarde blesse and like his true Abels and their offrings and what wish you more 8 Kain was angrie saith the text when he saw his brothers offring regarded more then his yea and exceeding angrie for his countenance changed and was cast downe Marke I praye you how hypocrites though they be hypocrites yet can they not abide to be serued like hypocrites no they will not giue God himselfe much lesse man leaue to deale with them as they deserue Kaine will fret and rage and fret if his false hart be reiected of God And all superstitious idolaters will doo the like if theyr fastings and prayers crossings and creepings and all theyr worship either in matter or manner or both disliked of God bee discountenanced That which they doe is wicked and naught and yet neither God nor man may say so or show so But we must be content you see this mallice for telling truth is not of two dayes age but as olde as Kaine 9 But how appeared this liking and disliking of their sacrifices and whereby knew they of it The vsuall answer and opinion is that either from heauen fire came downe and consumed Abels offring as that of Elias in the Kings of Salomon when hee dedicated the Temple or out of the Stone wherevpon it laye as wee reade of Gedeon But because the Scripture is silent let not vs be curious Contented with this that it did appeare what waye we knowe not certaynelye The texte is playne Kaine sawe the difference and was highlye displeased Some thing therefore was doone of God and some signe giuen of his gratious fauour more to Abell and his gift that came from a true heart then to Kaine and his gift not from the like proceeding 10 It is especially to bee noted that God is not sayd to haue respected onelye Abel his offring but to haue respected Abel and his offring putting a regarde of Abels person before the regard of his gift Thereby teaching vs that it is not with God as it is with men for men regard cheefly the gifts and then the persons according to their gifts if they giue much they regarde them more if they giue lesse they loue them thereafter but God quite contrary He respecteth first the person and then the gift and if the person please him his gift he accepteth if not no gifts of his doth God care for Now the person pleaseth onely in Christ and therefore no gifts but the gifts of the godly doth God respect Base is that minde that is wonne to loue by gifts or to dislike for want of gifts great inough Such sinne is not in God and therefore away with Opus operatum Such popish trash offendeth God It is not you see the deed doone that pleaseth God as they say but the partie that dooth it must first please God as you see heere He had respect to Abell first and then to his offering that is first it pleased him to accept in Christ Abels person and then the duties that came from his accepted seruant he regarded Like place is that in the prophet I haue no pleasure in you saith the Lord of hoasts neither will I accept an offring at your hands First professing the dislike of theyr persons and then his neglect of any thing they gaue Esay the like againe and many times elsewhere in the Scripture Wherefore if euer wee would that any thing proceeding from vs should bee accepted of God let vs labour first that our selues may be accepted by being truly grafted into him by faith with whome God is perfitlye pleased and for him with all that depende vpon him This dooth not the Papiste but weareth himselfe in outwarde things thinking for his manye fastings much babling and toyles of the flesh to bee regarded but you see the contrarye heere 11 This conceyued wrath in Kaine his brest stayed not sâ— but hauing leaue to lodge there a while it brought forth murder bloudy and vnnaturall of his brother a good warning to all that see it to beware of keeping wrath and lapping vp closely in theyr bosomes a conceyued displeasure for questionlesse it is the waye to greater sinne if God preuent not Olde anger prooues curssed malice and olde malice wyll haue murther cruell if other circumstances of time place and the like may bee had Let not the Sunne goe downe then vpon your wrath but stoppe beginningâ— in a godly zeale and preuent such ends by a godly care Marke the meanes to attaine his will he speaketh to his brother to go into the Fields and when he had him there he slew him
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
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
by God Why was y e matter now in any likelyhod truly no. Abraham was but a stranger in Canaan yet neyther had any more possession then the sepulchre that he bought there for to bury his wife in But by his faith which wauered not one iote in Gods promise he possessed euen the whole land and therefore he would not suffer his sonne to be remoued thence to the woman if the woman would not come to him O that wee had such faith to beleeue what is promised vs and to expect it with assuring hope then should our hearts be free from many cares that now oppresse them and we possesse to our good content what yet in mans eyes we haue no hould of 11 In the 7. verse Abraham maketh mention of the Lords calling of him out of his owne Countrey into that where hee now was and so stayeth himselfe vpon that that by no meanes he will doubt but God will go forward with his mercy begun in this and by this his calling So so and euen so should all wee bee in that calling whatsoeuer vnto good that God voutsafeth vs. As for example if the Lord haue called vs into the land of light by hearing the word preached vnto vs or any other good meanes whatsoeuer neyther should the world nor wants of men neyther any thing in this life make vs returne to the land of darkenesse againe So of Magistracie or Ministerie or such lyke the calling of God should be our strong stayes to goe through with it against all assalts to the contrary But especially this is a place and an example for them that for any earthly preferment in mariage of their children can be very well content that they should bee caried from Canaan euen againe and againe to Mesopotamia that is from the grace and light of God which hee hath giuen and from the place where he hath promised to giue an inheritance into the mists and cloudes of ould ignorance againe and all damnable superstition Abraham heere abhorreth it though his sonne should lose his wife thereby and surely as he should be our example to folow euer so shall he be their condemnation that will not doo it 12 Marke againe in this verse the arguments whereby Abraham strengtheneth his faith First hee aledged the deede of God in these words qui eduxit me which brought me out Secondly his promise qui loquutus est iurauit which spake vnto me and sware And why doth hee not alledge his owne doings and say because I obeyed hym and left mine owne countrey for him or because agayne I offered to kill this sonne of mine when he bad me and to offer him vp in sacrifice to him or some such lyke surely because the children of God were neuer acquaynted with bragging of their owne works and putting God in the nose with their owne merits Some do it and alas will not see how they offende in it but men and women possessed with Gods sauing spirit neuer did it neither will doo it Abraham knewe merits in hym were no such props to his faith as mercies in God and therefore silent in the one with comfort he aledgeth and remembreth the other So let vs doo if wee haue no calling but the common calling of Christians And if wee bee further eyther Magistrates or Ministers or such lyke then consider also how fitly wee may doo it For as Abraham had the deede of God in bringing hym out so haue Magistrates and Ministers in geuing them that place And as Abraham had hys promise and hys oth verely so haue they that hee wyll bee with them in the cause of iustice and in theyr ministerie to the verye worldes ende Bee it concluded then in our soules for euer that the Angell of God shall be with vs as heere Abraham speaketh so long as wee liue to honor God by a faithfull seruice and not our owne selues by some subtill seemings for God seeth 13 I cannot but remember you of it also how when the seruant putteth the case the woman would not come so farre Abraham doth not bid him tell her what wealth shee shall haue what riches and treasure and that his sonne should haue all or so forth but he answereth by his trust and assurance that the Lord would moue her and bring it to passe if it were his liking and therefore hee sayth the Lord shall send his Angell c. Thus euer euer doth Religion perswade one way and earth and flesh and the world and other way 14 But if she will not sayth hee then c. Where wee see how fully doubting mindes are to be instructed Often times doe we promise good vnto men in the name of the Lord and wee hope it shall come to passe yet wisedome would that wee should more fully teach say as heere Abraham doth But if she will not c. That is yet if God will not thus and thus do for causes knowne to his owne wisedome and not vnto vs then this and this shall be your estate c. 15 Onely bring not my Sonne back agayne sayth hee repeating againe what hee had once giuen in charge before and we noted it O constant hart doth to abide himselfe and to keepe his posteritie in a strange countrey being once called thither although with wealth hee might returne and with his owne kindred peraduenture liue more quietly What a thing in a godly mans hart is a place apoynted hym of God How is he not fickle and fugitiue onely for greater worldly good without any direction from a better cause Yea how must not a man like without God his liking nor carue for himselfe a portion of this worlde where himselfe liketh but where the Lorde will be content remayning constant and with the same contented till the Lorde giue a going out Abraham had his griefes heere no doubt and probably may wee thinke the Cananites were not to hym as hys kindred nor Canaan as hys owne Countrey Yet so would the Lorde And wee see before our eyes that the heart of Abraham answereth to the Lorde O my God I am content to doo it and his toong chargeth his seruant againe bring not my Sonne back c. 16 Then the seruant sware sayth the text That is after hee had inquired questioned talked and was fully instructed concerning his maysters will and the ende of his othe then hee sware A very good example to teach all men how an othe is to be taken But alas where is this conscience and care and feeling with feare to abuse this dutie Where is hee that searcheth and secketh to knowe the matter and the depth of it how farre it may charge him what hee is requested to sweare vnto Yet thus doth Abrahams seruant heere and let vs note it The second part THe seruant thus instructed and sworne prepareth to his iourney and tooke ten Camells c. Teaching and shewing this wisedome that a thing is not
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
buried his father and mother verie decentlie comelie and orderlie when they were dead that euen by him also wee might thinke of these last dueties and not careleslie commit them ouer to others whilest we gréedilie and beastlie regard their wordlie goods they leaue behind them as too manie doe 6 In the Chapter followeth the maner of their going and the persons that went whereof I néede not to stande onelie wee must knowe that the persons are numbred and the number noted that the accomplishing of Gods promise might appeare but euen nowe noted that in Egypt hee would make of him a great Nation The persons that went here were in all but thréescore and tenne the persons that returned when God deliuered them out of Egypt were sixe hundred thousand men of foote beside children Great therefore was the blessing of increase in this people and true was the Lorde in his worde to Iacob As true was he euer and euer will bee in all his promises to his seruants I come to the last poynt which was their intertainment in the land of Egypt when they came Ioseph sayeth the text hauing intelligence of his fathers comming by Iudah his brother sent vnto him for that purpose made readie his Charet and went vp to Goshen to meete Israel his father and presented himselfe vnto him No honour then nor preferment euer so high can make Ioseph forget his dutie to his aged father but honour him he will vnto his end as a dutifull child that by him to the worldes end all children might learne to doe the like What was that that Salomon did to his mother when he rose to meete her bowed himselfe vnto her called for a stoole and placed her on his right hande but euen a patterne of like grace and duetie in a vertuous childe When Ioseph was come vnto his father O the fountains of affecton how were they broken vp both in father son There was clasping and cleauing one to another wéeping and wringinng for ioy and comfort that hardlie with drie eies anie present could beholde them Ioseph fell vppon his fathers necke and wept vpon the same a good while not able to speake till his heart was eased by a streame of teares And doe you thinke the father wept not to beholde his sonne The sonne of his loue the sonne of his desires whome so dearelie hee had bewayled as one rent in péeces with some wilde beast and nowe sawe with his eyes to be aliue and not onelie so but in such honour as to him and his hee might bee a father God knewe his heart all full of affection and what Rachell his mothers heart would haue beene if shee had liued to sée this day Well both of them weepe out of all question abundantlie yet Iacob the father getteth the victorie ouer his passions first and speaketh to Ioseph but how speaketh he I warrant you his woordes both for forme and matter sauour of affection also Nowe sayeth hee let mee die since I haue seene thy face and that thou art yet aliue What is this but heate and most feruent loue in a kinde father He nowe cares not for his life hauing once he helde Ioseph before his death Such speach vsed Simeon or not much vnlike when hee had séene Christ Nowe Lorde sayeth hee let mee depart in peace since mine eyes hath seene c. Who can then tell the heartes of Parents O that children may more and more thinke of them and requite them no worse then Ioseph did 7 Thus Ioseph hauing done his duetie to his father he remembreth himselfe also towards the king and telleth them that presently he will to the king to giue him intelligence of their comming Where we are to marke the titles which Ioseph will adorne his kinred withall when he commeth to the king surelie he will tell him that they are sheepheards what plaine shéepheards Yea verelie no more painting and colouring will Ioseph vse but confesse that they are shéepheards and which is much more he instructeth his brethren if the king should call them that they should say that not onlie they were so but that their fathers before them liued also so Where is this simplicitie nowe become in these proude and scornefull daies of ours when euerie man almost if he come to anie place is ashamed of his parents and kindred if their condition be but meane when we tumble and tosse and rake vp old Records day and night to fetch it about that wee may be gentlemen Surelie it is gone and our pride before wise men as ridiculous as before a iust God it is sinfull and odious What if our parents be but meane with others of our kindred the more is Gods mercie and goodnesse séene towards vs if we be exalted And shall we grudge to the Lord the praise of his owne mercie in such measure to vs by dawbing and painting our friends out with such antiquitie of bloud such descent and alliances and I know not what as may darken in some sort the Lords doinge Fie on â—is ingratitude and fie againe vpon this filthie pride It is farre from Iosephs spirit in whom this was vertue neither to adorne his kinred with vaine colours neither once to be ashamed of them as they were If we follow Ioseph wee follow him whom God loued and euen for this his vertue in this place noteth and commendeth secretlie If we follow the worlde and vanitie of hautie minds we take a course that hath no such comfort either with God or good men If a man sée a péece of clay know it to be clay and estéeme it but as clay doth he not wel But if he take it to be golde and estéeme it as golde when in deed it is but clay is he not mad So are these vanities that men so glorie in of smal value who so thinketh so of them and so reputeth them he is wise when others follies féeding but themselues are laught at of others verie iustly 8 The more yet appeareth Iosephs vertue For euery sheep-keeper saith the text was an abhomination to the Egyptian And yet was not Ioseph daunted with it nor once goeth about to couer the matter But his friends are to him still as they ought to be and the pride of the Egyptian hurteth himselfe What if the question were asked which of these two sorts of people were the better in respect of Gods approbation the Hebrues that were despised or the EgyptiaÌ„s that did despise would you not say the Hebrues Then we see they are not alwaies vnholie with God whom proude spirites esteeme to be so neither yet they so holie as they take themselues who in respect of themselues estéeme others to be abhominable This is but an olde trike of a tempting deuill to make some people thinke both of themselues better and of others worse then they ought to estéeme of others as abhominable vnto them when in déed rather they themselues
should be so to the other This practise of Satan and power of his venom is too to manifest euen in our dayes in such as condemne our Church-méetings our exercises of the worde and Sacraments and whatsoeuer we do in comparison of their owne supposed puritie Of whom it may iustly be spoken that Austen said Finxerunt se nimis iustos cum totum vellent perturbare They haue feined themselues ouer holy whē in this sort they would trouble al. For vs who are so abhominable to them let vs comfort our selues with the truth of our cause and with this example of Gods people whom yet God suffered thus to be iudged of by filthie Egyptians knowing that in the end these proude censures shall hurt vs as much as this contempt in the Egyptians did the Hebrues when it caused them to be placed in the land of Goshen which was the very best of the land of Egypt Let this suffice of this Chapter Chap. 47. The chiefe points of this Chapter are two The speech of the king with Iosephs brethren and father The extremitie of the famine TOuching the first it is saide that Ioseph went to y e king to tell him of his friends comming withall tooke with him fiue of his brethren whom he presented to the king aswell that the king might bee assured they were come as also sée what maner of people they were Wherein appeareth both the maiesty the wisdom of Ioseph that without the kings knowledge and expresse direction he would do nothing in this matter though his fauor were great with the king and verie extraordinarie well-knowing what meaner places then Princes Courts giue triall of that manie are the whisperers flatterers and maligners of them who with anie speciall fauour vse to be regarded of the chiefe Soone might they and peraduenture soone would they haue incensed the king both against Ioseph and his friends if this course had not warilie beene taken And what though the king before had giuen commaundement touching this matter yet safe it was to haue direction againe in a matter of his owne and of this nature to bring strangers into a Princes land to inhabit the verie best place of the same Who knowe the varietie of great mens mindes and what mountaines priuie whisperers can moue sometime when a man is not admitted to his answer but condemned vnheard will approue Iosephs wisedome and say it was necessarie The king when he saw them asked what trade they were of taking it as certaine that they had some trade So vnvsuall was it then for men to be idle But had he asked manie a man in our dayes there answer peraduenture would haue béene to seeke vnlesse they should haue answered that they vsed to walke from tauerne to tauerne with a white rodde in their hands to top Dasies withall These mens answere was not to seeke but readily they tolde the king they were shéepheards both they and their fathers that is men that liued by keeping and bréeding of cattell a most profitable and good trade for the wealth and comfort of a land Would God their example might worke with vs to cause vs to abhorre this sinfull idlenesse the mother of infinite euils amongst vs and to buckle our selues to some profitable seruice to the common wealth Surely it is for the dead to rest from their labours and not for the liuing altogether But many times I haue touched this matter and therefore now no more 3 Then sayd Pharaoh to Ioseph the land of Egypt is before thee in the best place of the land make thy father and brethren dwell c. We saw the kings gracious fauour to his faithful and true Ioseph before and now we sée his constancie in the same A most princelie vertue in him and a most swéete incouragement to the hart of Ioseph as they know that wish and want bound was Ioseph if he had had a thousand bodies and minds to haue serued such a maister with them all Farewell Pharaoh thou king of Egypt and liue being dead in the pennes of men whillest the world endureth for this clemencie Be thou to all men a mirrour of sweetenesse to faithfull seruants and teach euen them that know more then thou didst of Gods truth in this behalfe Ioseph praise thy lot also and say thou hadst mercie not alwaies found to serue such a maister so kind and so constant in fauour to the end not onelie to thy selfe but euen to all thy friends O marueilous comfort 3 Not long after Ioseph brought his old father also to y e king that he might sée him Who being come into presence saluted Pharaoh or blessed him Teaching vs therby how péeuish not how zealous they be that amongst vs méeting them who professe the same truth relie vpon the same God that themselues séeme to do yet wil not speake to them a word lest they should be defiled by saluting those that are not so factious to say no worse as themselues be O learned skill Iacob may salute Pharaoh of Egypt and we may not say good morrow to a true professor of the gospel But such straining at a gnat and swallowing of a canull will one day haue his iudge to whom I referre it with this little remembrance by the way 4 The king also spake vnto Iacob and asked him of his age to whom he answered that the whole time of his pilgrimage was an 130. yeeres few euill haue the daies of my life bene and I haue not atrained vnto the yeeres of my fathers c. Where we haue a comfort both against shorter life and more affliction then our fathers haue had if the Lorde so please to haue it He dealing no otherwise in that with vs then with Iacob his seruant That he also calleth this life a pilgrimage hath his profite euer to admonish vs of another place and to plucke our affections from this sinfull world We haue not here an abiding citie but must looke for one from aboue setling our selues and our businesse no otherwise in this worlde then becommeth pilgrimes that must along to another place This do not many whose buildings and purchasings and vncessant cares giue shrewd shew their hearts are here not as pilgrims hearts but rather as men that dreame of little good when this life is ended Read the 49. Psalme the 2. Cor. 5. and meditate of them 5 Then Ioseph placed his father as Pharaoh had willed and Ioseph nourished his father and his brethren and all his fathers housholde with bread euen to the yong children See the dutie of a godlie childe to his deare father not to sée him want the comfort of his abilitie anie waies during life And see how cruellie Ioseph now reuengeth his brethrens wrong done vnto him when he was yong He nourisheth them and theirs with comfortable foode during all the famine Such remembrances of iniuries such reuenges are in the godly stil
13. Euery thâ—ng in his season hath God for hys childe Verse 20. Thankfulnes euer in the godly Verse 21. Good works ioyned to true faith smell sweetly Verse 21. The seasons of the yere Gods gift still Verse 1. Comfort after sorowe Psalm 30. Verse 2. Beasts how bridled to hurte no more then they doe Verse 3. Flesh alâ—â—wed to eate Verse 4. Crueltie forbidden Verse 6. Murdeâ— restrained Verse 9. Verse 13 The Raine bowe why giuen An allegorie of the Rainebow Verse 20. Verse 21. The fauls of the 〈…〉 they profit The filthie sinne of drunkennesse Verse 22. Publiâ—hers of other mens waÌ„ts Verse 23 The good spirâ—t of them that couer as they may â—heir brethrens nakednesse Good men haue euill children Verse 24. Note Verse 1. Gods power mans forgetfulnes In the Church good and bad Truth elder then falsehood Oppression howe ould Verse 9. Tyrannie compared to hunting Sinne groweth by custome In euery towne a Nimrod great or little Earthly glory no true token of Gods fauour Psal 49. The wicked often prouiders for others that shalbe better then they Rom. 11.33 Caluin Verse 1. What language was first Aug. lib. 9. cap. 12 sup Genesin ad literam The Chaldie tongue Verse 4. Hyperbole Psal 107. Vnitie of language When the tower was built Bad counsell soone taken Iohn 11. Mark 15. Acts. 23.12 Gen. 19. â—1 Gen. 37 2â— 2 Sam. 13. â— 1. Sa. 16.21 Chap. 16. Verse 4. Vaine glorie how it pricketh to do euil Psal 49.11 Verse 44. W. Tedder Seminarie priest 1. December 1588. pag. 9 Ruff. li. 1.6 Verse 4. What the wicked feare commeth vpon them Ioh. 11.48 〈◊〉 21.30 Wicked men neuer see the true cause of Gods iudgements Note Verse 5. Magistrats must looke for cause iust before they smite Iohn 7. 2. Sam. â—6 Verse 6. There is a bad 〈◊〉 to bee auoyded 〈…〉 Feare not â—he heat of the wicked An vnknowne â—ongue God his worke to call 2. Tim. 2 1â— God looketh not at merit in his calling Rom. 9. All must be forsaken to follow God 45.11 Countrey impietie perilous Be not curious when God doth call Gâ—d euer calâ—eth vs to our goâ—d if we folow him Verse 3. God calleth by his word Heb. 12.25 Abrahams obedience Cap. 11.8 Monkiâ—h practise nothing helped by Abrahams leauing all c. Verse 4. Abraham patiently tarieth God his leysure Verse 5. The obedience of a faithfull wife 8.10.11 c The crosses of this good cupple The lot of the godly The weaknesse of chiefe pillers in Gods Church 17 God steppeth in to saue Sarah 18 How odious adultery to an heathen Nâ—te Verse 19. The griefs of the godly haue a good ende Psalme 34. A figure in Abraham and Sarah Verse 2. Riches giuen to the godly Verse 7. Wealth cause of contention sometime Seruants set maysters at variance Maysters excuses to deale in their seruants quarells Speech endeth anger and silence nourisheth increaseth it When maâ—hood â—s to bee â—hewed Verse 10. Pietie neuer bringeth losse in the ende Psal 34. 2. Tim. 6. 1. Tim. 4. Verse 10. Good men yeeld to reason Verse 11. Men gaping for pleasure get payne Good neighbours Verse 14. The continual weaknes of man needeth continuaâ—â— comforts from God Gods comfort◠〈◊〉 in fit times Obedience Thankefulnesse Open profession of religion Rom. 9.10 Verse 4. Rebellion 1. King 22. Iere. 38.4 Amos 7.10 Papists Rebells Math. 26. Rom. 13. Ambrose Sinne punished Verse 12. The euill of dwelling with the wicked Reade 1. Reg. 22. verse 32. how neere Iehosaphat was to a shrewde turne for companying with Ahab Verse 13. The Lords care for his Verse 14. In dâ—stresse of friend forget all former faules and helpe Warre lawfull Verse 15. Pollicy in warre Math. 2. Iosh 10. Act. 9. Verse 18. Religion and 〈…〉 together Melchisedechs fact no figure of popish Masse A rule touching types and figures Heb. 10.14 The comparison how it standeth Hebr. 7.1 verse 2. verse 3. verse 3. ver 5. c. Care of the credit of a professor of truthe Note verse 6. Aug. de genesi ad liter lib. 12 Gen. 41. chap. 40. Verse 1. How God comforteth Rom. 8. Psa 23.4 No losse in seruing God Mala. 3.14 Psal 23. Psal 4. Psal 144. Verse 2. Verse 5. Iustification by faith Rom. 4.23 Phili. 3.8.9 Verse 8. A signe asked Num. 6. God accepteth an imperfect faith The manner of olde coâ—enants and the sâ—gne of the ceremonies vsed Verse 11. An allegorie Verse 13. First sower and then sweete Verse 14. Sinne euer punished first or last 2. Thes 1.6 c. Gen. 4. Gen. 19. Exod. 14. Num 16. 2. King 2. Sorrowe hath an ende 〈◊〉 â—ere 25.12 〈◊〉 â—05 19 And ofâ—en 〈◊〉 welth Rom. 8 2â— Verse 15. The death of the godly full of comfort Gen. 5. Gen. 49. Chrysost Gen. ho. 29 Verse 16. God spareth till sinne be ripe Syrac 5.4 Verse 2. Good Spirits in men or women blame themselues before others Read Mal. 2. vers 15. Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Read Iob. 31.15 Verse 9. Verse 1. Theyr age noted for 2. causes Rom. 4.19 Verse 1. A comfort by Gods omnipotencie 2. Cor. 12.26 Verse 1. Godlynes gayneth God to vs and our children vngodlynes lâ—seth him to both 1. Tim. 4. 6. Verse 5. His name why changed Verse 7. Circumcision what and why there c. Verse 10. The sygne hath the name of the thing signifyed Exod. 12. 1. Cor. 10. Luc. 8.11 Tit. 3. Verse 12. Saluation not tyed to the Sacrament 2. Sam. 12.23 Note Maâ— 16.16 〈…〉 Verse 12. Not sinne but the imputation of it Note Verse 14. Contempt of sacraments Why Sarai her name was also changed Verse 15. Women thinke of this Verse 18. Fathers affection to children and childrens to fathers Note Verse 23. Great obedience A godly family Duties to God binde all Verse 1. Verse 2. How wee see and heare God Verse 2. How the Aâ—gells did eate A hartie householder loued of God Verse 5. True welcome wherein it consisteth Verse 5. Verse 6. Women shoulde haue rule in their owne houses and how Women keepe in c. 1. Tim. 5.13 Vers 6.7 Verse 9. Ministers Verse 10. Verse 10. Women desirous to heare and know euerye thing Verse 12. How wise men and fooles laugh Cap. 18.20 Vers 27.28 Verse 14. Priuie mockers marke it A â—â—sse ad esse Verse 16. Perfit curtesye Verse 17. Ihon. 15.14 Amos 3.7 Verse 18. The Lord will bee good because he hath been so O sweete Psalm 4. Rom. 8.32 Instruction of our families how hâ—ghly God liketh Verse 20. The horror of sin â—erse 20. â—ods great â—â—tience Note this and be of good comfort Verse 21. Knowledge before punishment Ouermuch credulitie a blot Read vpon Gen. 11.5 A true touched heart with regarde of God and his brethren Good men hope the best Of what price Gods children are with him Saluation not tyed to the Sacrament Actâ— 10. With what humilitie God is to be prayed vnto O comfort Verse 1. One
by one meanes or other will shewe it selfe If so greate an age so longe a Iourney so many difficulties as might haue beene obiected in this remoue can not hinder Iacob what can hinder the Harte that loueth from sometimes visiting his affected Frendes and blessing God euen together for his giuen comfortes Here is then a sweet alteration of Iacobs estate and euen sodenly So sweete is GOD. Chap. 46. Then followeth this Chapter wherein wee haue layd downe The preparation of this old man with all his to his iourney The maner of their going The number of persons that went And how they were all receiued in Egypt THen Israel tooke his iorney saith the Story with all that he had came to Beer-sheba and offered sacrifyce vnto the God of his father Isaak Whereby hee signifyed that with most thankefull hart hee saw the greate goodnesse of God towardes both him and his and that he kept in his breast the possession of that land from whence present necessitie droue him Yea by this example hee most effectually taught that both iourneis and all other busines whatsoeuer should bee vndertaken with prayer and seruice of God Since a good beginning hath a good ende following in Gods gracious blessing 2 Then GOD spake vnto him in a vision by night c. where we see learne that neuer commeth man or woman to the Lord in true duty but he is ready to giue care to answer in vnspeakeable mercy Iacob in all likelihood had besought GOD to prosper his iourney and to bee his protection against all daungers and the Lord is ready to assure him of his desire with most sweete comfort Followe wee then Iacobs practise and expect in faith not wauering Iacobs blessing 3 No sooner had God sayde Iacob Iacob but hee answered and sayd I am here being prest and ready with all reuerent attention to heare what his GOD shoulde say vnto him and to follow the same with all faythfull obedience Such readinesse becommeth Gods Children well euen at this Day in the Church where GOD speaketh and with that Hart to come and to sitte mee downe is a holy obedience to the Lord thinking with my selfe in this sort O Lord this is thyne Ordinance by thy word Preached to instruct thy people of thy will Here Lord then am I in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of thy Seruant the Minister by whom thou speakest to vs to deliuer Lord guide him and Lord frame mee to all profite and good in this thing Here I am therefore speake on Lord thy seruant heareth This cannot they say that dull and dead in their inward feeling esteeme of the Ministerie of the word as of a matter of course and human pollicie to keepe people in obedience and no otherwise therefore absenting themselues from it and seldome or neuer setting themselues in this holy manner to heare the Lord speake his good pleasure to them But let vs bee wise and learne of Iacob if they will be wilfull and witlesse both what remedye I am here Lord is a speech for a Childe of GOD when I am in the Fieldes with my Cattell in my House with my Cofer or in the Tauerne with my like is a Speech of a wicked Worldling that sauoureth not the thinges which are of GOD as one day they shall knowe when it may bee too late to repent their follie and to call agayne yesterday That GOD that is able rent our hartes and giue vs feeling I beseech him 4 Then said the Lord I am God the God of thy Father feare not to goe downe into Egypt for I will there make of thee a great nation I will go downe with thee into Egypt and will also bring thee backe againe c. Here is the mercie of a swéete God and here is the staffe and stay of all godlie hearts Mercie that thus swéetlie he would comfort his olde seruant now worne and wearied with a wicked world assuring him of his hand fauour and helpe in all this iourney then the which what could the heart of a man wish more The stay of all men in their businesse whatsoeuer euen the Lorde the Lord and none but the Lord. For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honour and credite in the land whither now he was going or yet vpon the king that so graciously had commanded to send for them and his heart from trusting in these things vnto himselfe and his protection prouidence power saying I wil go with thee and I will bring thee thither and backe againe in thy posteritie as if he should haue sayd this is thy safetie this is thy stay and staffe that will hold my presence with thée and my prouidence for thée not thy sonnes great honour though in déed it be great nor yet the kings fauour though indeed verie gracious If we haue eares to heare then let vs heare and whatsoeuer comforts God graunteth vs in this worlde of friends or children yea of princes themselues yet let our ankerhold be the Lord and none but he knowing that with him these comforts shall profite vs and without him faile vs as most fickle and vncertain things euen happily then when we would be most glad to enioy and haue them I I will be with thee is a worde of trust and let it euer be looked to of vs. 5 Further goeth the Lord with Iacob and telleth him that Ioseph should put his hand vpon his eies that is close vp his eies when hee died Where we learne the custome of those times to haue committed this matter to the chiefe of the kinred or to one that was most deare to the partie dying Wheras we now a dayes referre it ouer to some olde woman and hard hearted keepers voyd of loue void of affection and oftentimes void of honestie and good dealing ether in this or other things concerning the kéeping of sicke folkes we our selues being so tender so weake or rather in déed so wanton forgetfull of true loue and duetie that we cannot abide to be present to the ende with those that haue béene present with vs to our comfort but giue them ouer and forsake them vnkindlie when wee shoulde shewe them our last loue and office with a faithfull heart taking such Christian courage to vs in that respect as is néedefull Wee may amende this fault by this example and remember it euer that God maketh a matter of account of it here that Iacob should receiue this comfort also euen to haue Ioseph his sonne to close his eies Then what God reckoneth of we may not thinke lightly of neither wilfullie or carelesselie withdrawe that from them whome wee ought to comfort with all due and good duties which God himselfe accompteth a comfort to the father and a duetie in the childe It is expresselie said of yong Tobias that he