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
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
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
with praier yet we may not be content with praier but we must ioine to it first a diligent hearkning to our pastors teachers like as the Israelites hearkened to the Leuites when they read Gods worde vnto them and gaue the sence Nehe. 8. Secondly a diligent reading of the scriptures b◠our selues like the men of Berea Act. 17. and like Timothie 2. Tim. 3. who knew them of a child thirdly diligent questioning and conferring with them that haue more skil then our selues in which respect Marcella is highly cōmended by Hieronym because as oft as she came in his sight shee moued him some doubt or other out of the scripture lastly a diligent searching and perusing of the expositions of the learned set forth in writing as Ambrosius Paula Eustochium and others in the primatiue Church that I mention none of y e latter times haue beene so forward this way that they procured the godly learned as Origen Hieronym and others to cōment write vpon diuerse parts of the Scripture for their edifying which they did not of any perswasion like to that of the Papists that y e scriptures for hardnes are like to the same cities of the Anakims Num. 13. which were so strong so walled that they made the children of Israel quake to thinke of them and for dāger as perillous in a maner to be medled with as the tree of the knowledge of good and euill which brought present death to thē that touched it No for then they would not haue turned tossed the bible so as they did but they would haue beene as soone wearie of it as the men of Ekron were of the Arke of god 1. Sam. 5. But partly in respect of their duty wherby they were bound not onely not to despise but euen to vse the gift that was in others knowing that whether it were Paul or Apollos or Cephas 〈◊〉 this minister or that minister or whosoeuer all were theirs and that all might receiue profite partlie also for their ease that they might be led forward vnto perfection the next way by them that by all likelihood knew it better then they their vocation leading them especially to trauers the ground These and the like reasons moued them to haue a respect to the direction of those writers but not to captiuate their senses to it which because they still do remaine yea and will to the end of the world therefore the commentaries of the learned for the more easie vnderstanding of the scripture are alwayes necessarie Now for them that vnderstand the tongues there are so many extant alreadie the lords name be blessed and so many come forth 〈◊〉 that a man may say of them as Moses sayd of those that offered for the furnishing of the Tabernacle Exod. 36. The people bring too much and more then inough for the vse of the worke that the Lord hath commanded to be made Indeed vnneath a mans life will suffice to reade the bookes that are written alreadie vppon the scriptures in the three chiefe tongues but yet for them that are ignorant of the tongues there is not as yet to borrow a fewe of Moses words an helper found out meete for them I grant the notes that we haue vpon our English bibles are most sound and profitable but they want application for the most part howe could it be chosen except the volume should haue beene made not portable the commentaries also vpon diuerse parts of the Scripture translated into our mother tongue for I haue not seene many of our mens making others haue laboured for vs and we haue entred into their labours they are right worthie and most woorth the reading but yet for the more learned and zealous sort of the common people not for them that were lately weaned from the brest and must be tolled on by a little at once and by a small price also Therfore when I vnderstoode that God had put into the heart of this Reuerend excellent builder the Author of these notes to employ his talent this way also namely by writing vppon the Scripture to profite the common people I reioyced greatly and was full of comfort not onely because of his learning and sufficiencie being knowne to bee a workeman that needeth not to be ashamed but also for his wise discretions sake for that he knoweth howe to abound and how to be sparing and so to handle the matter that they for whom it was prouided might be most benefited For this I say I reioyced like as the Israelites when they found the well Num. 21. they made a song in the praise of it yea I confesse I exhorted him to goe forward with this intendment of his though he should omitte many of his sermons lectures For I considered that though a mans liuely voice moueth more yet a mans writing teacheth more more throughly because it giueth a man leaue to consider of it and doth not strike his eares onely and then away for which cause wordes are saide by the wise Poet to haue Winige◠more generally because it reacheth not onely to them that are neere but also to them that are farre off not onely to them that are aliue but also to them that are yet vnborne In deede so it is he that speaketh profiteth his owne congregation but he that writeth profiteth all he that speaketh profiteth for an houre and he that writeth profiteth for euer Therefore I say I perswaded him to redeeme this power of dooing more good whatsoeuer it shoulde cost him or rather whatsoeuer it shoulde cost vs by wanting his reading But nowe when I perceyued for all this talke and the like hee was alwayes the same man for assiduitie in preaching euen as the children of Israel shronke not downe vnder their labour howsoeuer it were increased then I gaue glorie vnto God saying Surely the Lord hath done great things for him yea the Lorde doth great things for the people ouer whom he placeth him For who is able to speake oftner who is able to doe more good Of such as are painfull being most readie of such as are readie being most painefull of such as are pithie being most familiar of such as are familiar being most pithie learned without ostentation sweete without glosing zealous without newfangling beloued and louing againe mouing and moued himselfe comfortable and comforted himselfe I do not giue him halfe his dew as they know that know him and yet happily more then euerie one that knoweth vs both doth thinke fit to proceede out of my mouth I being so linked to him as I am But truth is truth who soeuer is the speaker and of the abundance of the heart the mouth will vtter the pen will write howsoeuer it be taken And yet when Christ himselfe refused not the testimonie of Iohn for all he was his kinsman because though he had knowē Christ after the flesh yet he knew him so no more I trust the like
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
not with that heat or both seeing and feeling he lingreth reformation ouerlong She had stolne hir fathers idols as you heard before and what others they had gotten in the spoile of the Cittie it is vncertaine Prone is our nature by naturall corruption to such abuse and if Iacobs people so well instructed will yet be halting O what are we This cleaueth to our bones and the very marrow to be superstitious and delighted with euill The Gods that be seene best like our humors and what hands haue made we repose trust in but fie of this folly if wee bee aliue and not dead in heart to God and grace 3 What then did God abhorre the household of Iacob and refuse it to bee a Church No howbeit that familie was thus blemished and the wife of his loue that slepte in his bosome thus all too spotted yet euer were Iacobs sacrifices acceptable vnto God and his family cared for as his Church Note we thereby not to loue idolatrie or to mingle the wheat with the chaffe ne yet to extenuate Iacobs fault nor to followe him our selues in not reforming But note wee this and note it agayne that particular blemishes in some of a Church not yet amended depriue not the whole eyther of name or nature of a Church neyther make the good thinges therein done according to the worde as were Iacobs sacrifices of no effect much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church eyther not knowing or no waie approouing what is euill I could vrge the place harder if I would 4 In bidding them cleanse themselues and chaunge their garmentes lette vs note how outwarde ceremonies helpe inwarde duties vse them as helpes and not make them our rests thâ—nking all is doone when the outwarde thing is doone but knowe that cleane garmentes call for cleane heartes much more and cleansed bodies bid cleanse our soules much rather else are we like the Massing Priestes that washed theyr fingers so solempnely and neglected theyr consciences altogeather or lyke the hypocriticall Pharisies that scowred so carefully the outside and forgot so negligently the inside 5 Then they gaue vnto Iacob all the straunge Gods which were in their haÌ„ds c. where see a very notable example of prompt and ready obedience to the worde Blessed therefore he that had them and blessed they that so willingly hearken vnto hym Such Iacobs to bid and such people to obey would long and long continue these happie dayes of peace and freedome vnto vs with a gratious Gouernour and Soueraigne ouer vs in whose dayes wee may truly say mercie and trueth haue mette togeather righteousnesse and peace haue kissed each other But why are they so zealous and ready now hauing beene so dul hitherto Surely the daunger they sawe themselues in by that outrage committed was a great meanes of it And therefore well may wee marke howe profitable for vs sometimes are feares and dangers troubles and perplexities in this worlde Then are wee awaked and quickened that before were heauie and then wee both heare the worde and obey it with alacritie and readinesse Take then the crosse away and take our great good away as we plainly may see But the text sayth Iacob hid them vnder an Oke that was in Sichem when as wee read that Moses tooke the golden calfe that Aaron made and burnt it in the fire ground it to powder and strawed it vppon the waters and made the children of Israel drinke of it A zeale indeed against Idolatrie and superstition For aunswere whereunto it may bee sayde that good mâ—n haue their wantes and Iacob himselfe in this was not so prouident as hee might haue beene Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God the want pardoned and cast out of sight With comfort I say we see it beeing thereby iustly incouraged to doe good and to hate euill seeing there is mercie with God in sweete kindnessâ— to accept what is well and to turne his face from what is wanting Away therefore with all discouraging thoughts and verye sowre conceipts of no acceptance with God where any blemish or imperfection is For euen in this example if we had no mo it is prooued false 6 When Iacob thus had reformed his house he tooke his iorney from Sechem towards Bethel and the text saith The feare of God was vpon the cities that were round about them so that they did not follow after the sonnes of Iacob It is the Lord then that cooleth and quencheth the rage of men against his children yea it is the Lord that is able to mussell the mouthes of the Lions of this world wheÌ„ they bristle themselues beside his liking to commit any violence or furie vpon the godly Let him say nay and they cannot stirre let him saye I and they runne a pace The Diuels themselues cannot touche the Swine tyll they haue leaue of him and are porcorum setae numbred sayth the auncient father and his chosen children forgotten No no there is no power against the least of them except it be giuen from aboue Therefore care away comfortably sing we and say we Si deus nobiscum quis contra nos If the Lord be with vs who can be against vs. No doubt these inhabitants had burning harts against Iacob and his familie for the murder committed but both hartes and handes are bridled by him that bridleth the verye diuels and such a feare is stricken into them by the Lorde that Iacob goeth safely on his iourney and not one dare looke out of the doores after him to attempt any euill against him O sweete God O deere God direct vs aright to be thine truly and we see here our safetie Thou wilt defend thou wilt protect and mightier farre then our selues are thou wilt make to feare vs for our good Blessed blessed be thy name for euer and let our hearts till death be secure in thee Amen Amen 7 The next thing I note is the death of Rachell the wife of Iacob deere and deere and twentie tymes deere againe vnto his heart Who can expresse the woe of this daye and the bitternesse of this losse to the man of God Rachel is dead and is she dead O death voyde of mercy or respect of persons She dyeth vppon childe an increase of greefe she calleth the childe the Sonne of hir sorrowe a heauie worde But be comforted Iacob and leaue all to God who giueth and taketh at his pleasure And learne wee by thee whilst the world indureth to knowe worldly comforts whatsoeuer they be to be subiect to change Loue with vnfaynednesse what may be so loued but loue neuer too much for feare of a check So loue that wee thinke of losse if the Lorde so will yet so loue that we wish no losse if the Lorde so will Let his liking moderate our affections euer
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