earth which the Lord hath curssed The Arke a figure of the Church for as out of that there was no safetie so out of the Church there is no saluation The matter of it must not be euery thing but of Pine trees direction was giuen The children of the Church are not euery sort not they which are borne of bloud nor of the will of the flesh nor of the will of man but of God The Pitch represented the loue of the Church wherewith as with glew the members are vnited and fastned together Within and without the Arke was pitched and within and without a true member of the Church is vnfayned loue He loueth within he loueth without he loueth without and he loueth within it is not secret and cannot be seene it is not seene outward and wanteth within but truth and show and show and truth go together in this man O blessed pitch would God we were all thus pitched for the more of this cleaueth to our fingers the better we It defileth not but maketh vs holy before the Lord. In the Arke were diuers roomes and in the Church are diuers gifts diuers orders and degrees of men In the heauen we seeke for diuers mansions In the Arke are beasts vncleane aswell as cleane and in the true Church and of the true Church hee that denyeth sinners to be shall prooue an Anabaptist The window they say might represent the Gospell and the preaching thereof for as by that window came light into the Arke to lighten their bodyes so by the preaching of the Gospell commeth light into the Church to lighten the hart and minde and vnderstanding of those that are within The dore Christ I am the dore and so as foloweth The Arke was great and very great So is the Church of great largenesse dispersed by God both farre and wide Reade the 54. of Esay 2. Reioyce thou barren that bearest not c. inlarge thy tents c. The flood resembled Baptisme which killeth the ould man and restoreth the new while the Arke was preparing sayth S. Peter whereby eight soules were saued in the water whereof the baptisme that now is answering that figure c. saueth vs also by the resurrection of Iesus Christ Finally and lastly the Arke was tossed in those waues of water both vp and downe and so is the Church whilst it heere is militant too and fro Yea euery member doth witnesse this tossed of the world tossed of flesh tossed of Satan and tossed by sinne neuer able to hould together if God as he did the Arke did not defend it guide it and keepe it and gouerne the waues that they shall not hurt further then in mercy he will heale againe This is the figure of the Arke and summe of this Chapter Chap. 7. Hauing heard in the former Chapter the sinne of man in those dayes and the gratious striuing of God with him to bring him to amendment geuing euen then when he might iustly haue punished yet an hundred and twenty yeares to repentance In this Chapter we shall see how all this goodnes of God was despised and neglected those hundred and twenty yeares in all wickednesse likewise spent and therefore God forced as it were at last to bring the flood vpon them The generall heads may be these two The entrance of Noah into the Arke The comming of the flood vpon all flesh 1COncerning the first it is to be obserued that God biddeth him enter into the Arke thereby giuing his faith that sure stay of the word without which it must needs haue wauered and bin shaken in pieces in that great tryall And Noah his not entring till he was bidden teacheth vs truly to take God for our guide in all our actions and his word for our warrant and assurance in what we go about 2 The Lord sayth he saw Noah righteous in that age before him not meaning thereby that Noah wanted weakenes of humane imperfections but so calling him in respect of others and because he had a desire and hartie affection to be such an one Whereby we haue giuen vs a great comfort that the Lord doth measure vs according to our will and not according to our power and finding vs willing with vnfayned affection to serue him vprightly which will yet commeth not of our selues he voutsafeth vs the honor and title of righteous men notwithstanding our great weakenes and want of perfection These and such like places we should euer haue in store against those fiery darts of our deadly foe that would perswade vs we are nothing regarded of God because we labour of some imperfections How honorable is the remembrance of their faith in the 11. to the Hebrues all which had their wants and many infirmities 3 The addition of the words before me make his prayse great and his vertue true for many seeme glorious before men which before God are nothing so that is true righteousnes which before God is so This if we thought of aswell as we knowe we would more regard God and lesse thinke of men whereas now we prick at it as our great marke to be approoued of men and to gayne their prayses 4 A question is asked why of cleane beasts by seuens and of vncleane but cupples were taken and preserued And the best answere is after the preseruation of seed because the cleane serued for sacrifices which God had apointed to be serued by God then prouided for coÌ„manded exercises that there might â—e to performe them with and we as though we were not his children nor euer meant to be his heires most carelesly contemne theÌ„ and will prouâ—de nothing for theÌ„ if we prouide any thing it shalbe how to hinder them put them downe and this is our resembling of God 5 God telleth Noe when he would begin to rayne and how long he would continue that his faith might be firme in euery respect and not doubting since nothing more greeueth God then so to do as you may remember in diuers examples of the best men as in Moses and Aron those great pillers who for their doubting and wauering went neuer into the land of promise In Zacharias whose doubting brought him dumbnes for a time and such like When God sayth he will do a thing he would be beleeued and because he knoweth our weakenes he prouideth often for vs by such particular circumstances as heere you see 6 Noah was not only saued but his wife his sonnes and his sonnes wiues yet reade wee not of their righteousnes as of Noahs But this is the good that commeth by the company of the godly euen to be within the shadow of Gods great mercy for their sakes So good is the Lord to his louing children that to their friends also hee will be good So was hee to Lot and to his friends if they would haue bin ruled So was hee to Rahab and her fathers house So is his manner
of God for their sinnes Long did hee spare but at last they had this touch by the sword of these Kings against them and when that would not serue a finall destruction from heauen by fire and brimstone Iude applyeth it thus that if God spared not them certaynly hee will not spare vs and let vs thinke of it 3 Lot is taken prisoner by this occasion and carryed away such good is gotteÌ„ by dwelling amoÌ„g y e wicked euen to pertake in those plagues that the Lord iustly scourgeth their sinnes withall Therefore little ioy we for any commodities in such causes of greater woe when once it commeth then all our profits can counteruayle Auoyd them as wee can and auoyd with them the wrath of God that euer foloweth them But euer remember what our calling permitteth and let vs not vnder show of this godly care proue peeuish Anabaptists without consciences 4 In the 13. verse it is sayd that one escaped to tell Abraham where see the prouidence of God for his euer No sooner is Lot in danger but one is prepared to procure him rescue So shall it euer bee with Gods faithfull seruants wee may be assured one or other shall escape by this carefull goodnes of God that shall worke their helpe so farre as God will haue for hys glory and their good For he is not Lots God alone neither any partiall regarder of any with neglect of others that trust in his mercy 5 When by this messenger Abraham heard it streight hee addressed himselfe to succour him Where note the nature of one truly godly You sawe the iâ—rre betwixt Abraham and Lot before and how they parted by that meanes one from the other Many a crooked nature would haue thought of this now and haue let Lot taste of that which his departure in some sort had procured But doth Abraham so No but in his friends distresse all former faults are forgotten and willing offer of hym and his into danger with all speede made to releeue and release him from his oppression and danger This is loue that God loueth and this is loue that well beseemeth all friends that would be accompted truly true friends 6 Abrahams thus dealing with Gods alowance sheweth the lawfulnesse of warre vpon iust occasion against foolish Anabaptists that thinke the contrary 7 The diuision of his company and the taking of the benefite of the night teacheth vs the vse of godly pollicies as neede shall require and that also true confidence in God taketh not away but carefully vseth outward meanes For not to doo it is not faith but presumption not trust in God but a bolde tempting of his Maiestie Our Sauiour Christ himselfe fled and in the night also who yet could haue bin safe from all tyrants if hee would without such meanes Iosua came vpon them vnwares and Paule was let downe in a basket by the windowe 8 Melchisedechs comming to meete Abraham when hee did returne hauing vanquished the enemyes and deliuered Lot bringing with him bread and wyne to refresh them withall sheweth the kindnesse of a man that is truly godly euer ready by any meanes he can to comfort and cherish to relieue and do good to his weary weake and needy brother For godlynesse is louing and comfortable both by wordes and deedes vngodlynesse is churlishe and harde parting with nothing as you see in Naball 9 This place is abused by the Papists as many moe bee to prooue theyr Masse But they shewe their wickednesse and want theyr purpose Behould say they a type and figure of the vnbloudy Sacrifice that Christ offred at his last Supper This the figure that the fulfilling of it in truth and hee remayning for euer a Priest after the order of this Melchisedech the truth of this figure that is an vnbloudie Sacrifice vnder the signes of bread and wyne must also euer remayne c. Wee answere them first that forasmuch as the Apostle so fully discussing this comparison betwixt Christ and Melchisedech maketh no mention of any such Sacrifice it beeing yet as themselues say the chiefest poynt of the comparison Too much to blame are they that they shame not to obtrude vnto the Apostle such an vnknowne Mysterie and to supply of theyr owne what he directed by the spirit of God quite left out and neuer mencioned If they denye this consequence to wit from the Apostles silence or omission to the nullitie of the thing wee tell them it is most strong by vertue of a rule in diuinitie which they shall neuer improue whilst they lyue The rule is this Of types and figures of the olde Testament so farre onely and neuer further may a doctrine be established as the same types and figures by expresse and plaine words of the Apostles shall be expounded and interpreted For if euery man might expound them as he thought good varietie of allegories most vncertaine and doubtfull should ouerthrowe all truth amongst vs. If therefore any reliefe for the Masse must be had from this fact of Melchisedech needes of necessitie they must bring some place of the new Testament where it is so expounded otherwise they play but with allegories of their owne making and their speech may bee tearmed allegoricall but not theologicall For that fulnesse of perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Diuinitie stayeth not vpon allegoricall deuises except they be warranted by God himselfe Secondly where as they saye Melchisedech offred heere bread and wyne to God we vtterly deny it and referre our selues to the words of Moses wherein is not any such matter The text is protulit not obtulit he brought forth bread and wyne not he offred bread and wyne Except to bring forth were to offer and sacrifice which it cannot be And that knewe euen that olde Translator whome they make such accompt of and thereupon translated the Hebrue word to bring forth not to offer Thirdly if we should graunt all they seeke to wit that he offred bread and wine as God forbid we should so be-lye the texte yet would it not folow what they desire For how hang these together Melchisedech was a figure of Christ and offred bread wine to God Therefore Christ in his holy Supper offered himselfe vnbluddely to God the Father for vs which also is done still in the Masse Consider of it is there any sequele in the world in it may we not aswell conclude that Christ ought to be offred dayly vnder the signes of Lambes of turtle Doues young Pigeons Goates and Calues and many such things because once these things were offered as they that hee must bee offred vnder bread and wine because bread and wine were offred by Melchisedech Surely those burnt offrings of the law did far far more liuely resemble and expresse the future sacrifice of Christ then the offring of any bread could for in them was suffring dying shedding of bloud and a being slaine
So was Ezekias commanded to doe by the Prophet and it is a thing that euery wise man will be carefull of whilst hee hath time The neglect of this hath spent whatsoeuer was gathered by him that dyed 4 Abraham dyeth and it is the way of all flesh as hath often beene sayd Hee dyeth in a good age sayth the Text and full of dayes Long life is good and yet life will wearie any bodye at last a fulnes of time will come to them that most loue this world though it be long first for Senium viuendi taedium adfert Oulde age will wax wearie of life at length 5 Isaac and Ismael his Sonnes burie him A dutie that parents do owe theyr children and children againe to their parents husband must doe this for his wife and the wife likewise for her husband it is the last curtesie and kindnesse to be showed and it is not a matter of little regarde with the godly They know there will be a meeting againe and therefore they lay vp as it were the bodyes of theyr dead freends as men laye vp theyr iewels till such day come Isaac and Ismael were no great friends once but yet no iarres hinder them for this common duty to their Father We are more crooked and wayward many of vs if lust do vrge vs in this pointe Our displeasures priuate hinder vs greatlye from common good and our anger lasteth from age to age to our great reproche 6 Abraham is buried with Sara his wife and if they that loued and liued together while they were heere be also both layde together in that bed of earth that all must come to when they be dead it is a thing that may well bee doone and deserueth no iust dislike of any 7 And after the death of Abraham God blessed Isaac sayth the 11 verse and howe sweete is it to all parents if they marke it For since God is not the God of Abraham alone but of all that feare him This comfort may you haue in your soules euer that when you be gone yet he remaineth and liueth for euer to blesse and prosper to defend and comfort your children after you that are now your care 8 In the genealogie of Ismael hauing twelue princes descending of him see what God can do for a poore boye that was sente out with a bottle of water and as it were left to the wide worlde and to his fortune as some speake O powrefull God what cannot he do and whome cannot hee exalt if it please him Seruants and all succorlesse children looke at it 9 Rebecca was barren long and had no Childe both to her owne and husbands greefe no doubt But so it pleased God then and so so now it pleaseth him often also to schoole his children by withholding theyr wished comforts from them a time Isaac had a promise that he should haue seede and in his seede the familye and lyne greatlye increased yet God wyll haue him wayte for it and tarry his good pleasure in patience which wee must marke Isaac prayeth for his wife and the Lorde is intreated to showe vs what cupples should do one for an other in this behalfe and how well the Lord liketh it when they do it 10 Then she conceyued and being with childe shee felt them striue in her bodye together and marueiling at her case shee wente to the Lorde to aske him Noting thereby to vs that there is no refuge to the godly euer in theyr distresses more then this to get them to the Lorde and to learne of him some comfort for their case But how did she aske of the Lord Surely there is no certayntie layde downe vnto vs and therefore as wee cannot bee resolued with any certainty so is the silence vsed an euidence that there is no necessitie the matter is not to vs materiall Austen saith whether she went vnto the altar that Abraham had built or Melchisedeck was yet aliue or some such man or any other way that I cannot remember and thinke of sayth he this is certaine the Scripture is true and she asked God Others saye this was before Abraham dyed and that shee asked of him and had her answer as foloweth others say happilye in a dreame shee was told or by some inward reuelation or by some angell 11 When the children came to be borne Esau is borne red and hearie So vseth nature sometimes in mens bodyes to bewraye theyr future manners qualities and conditions Iacob is borne the later whom God could haue made first if it had pleased him but he would haue it knowne that he was chosen meerely of grace and not as more excellent because the elder Hee held his brother by the heele which heele signified his posteritie ouer whom the Israelites ruled not by nature but by God 12 Isaac loued Esau and Rebecca loued Iacob Such diuersitie in affection of parents to theyr Children wee see daylye Sometime with reason and often without Heere a reason is added of the Fathers loue to wit because hee loued venison which Esau often killed for him But of the mothers no reason is giuen happily shee loued Iacob more because God had chosen him before Esau Whatsoeuer it was certaine it is shee loued him whome God loued But something was in Iacob that pleased hir we may probably thinke for this is the difference of Gods loue and mans that the reason of his is euer in himselfe and not in the partie being a sinfull man but the reason of mans loue is in the merit of the partie lesse or more euer 13 Sell mee thy birthright nowe c. As if he should haue sayd often hast thou offred it now performe it and let me haue it and thou shalt haue to refresh thy hunger withall But was this a brothers parte to praye as it were vpon his brother and to lye in waite for a vantage Surely if hee had beene but a strangerâ— humanitie would haue releeued his hunger either gratis or for lesse then a birth-right much more his brother Howe then may Iacob be excused heere The answer of good men is that in an extraordinarie thing we may not vse an ordinarie measure iudging of it as of other things that are ordinarie The Lords purpose was to deriue the birth-right to Iacob this occasion and opportunitie falleth out Iacob taketh it and let vs leaue all to God and make no doctrine eyther of rebuke to others or imitation to our selues by extraordinarie facts 14 Lo I am almost dead what is then this birth-right to to me A very bad speech of an earthy minde that measureth all by the belly and thinketh nothing of vse that profiteth not that waye and we cannot better conceiue of this speeche then by the like Suppose a Christian in distresse seeketh comfort somewaye of a Turke He shall say if thou wilt forgoe thy fayth and profession thy
of vs in them both The greatnesse of their astonishment appeareth in this that the rest did not looke whether their money also were in their Sackes but as all amazed are voide of consideration what to doe when being come home their moneys also were found likewise the drift of good Ioseph was not to feare either Father or brethren but to comfort them and to prouide for their comming agayne if happely money should be scarce But what a good man doth to a good end often by mens weaknes or waywardnes turneth otherwise 9 Yee haue robbed me of my children saith olde Iacob When they had told him the whole storie of their trauell how roughly they were vsed and accompted spies how Simeon was taken bound behind them how Beniamin the yongest must goe to clere them to release Simeon of his induraÌ„ce Then Iacob cryed no doubt he cryed ye haue robbed robbed me of my children Ioseph is not Simeon is not and Beniamin now ye will haue also from me all these thinges are against me Alas good Iacob thou knowest not yet how God will comfort thy hart ere long shew how al these things are for thee but as yet the time is not Therefore now do thou shew and let vs learne the pangs passions of naturall parents Their children sticke neere to the hartes of them and with their aduersities they cannot iest would God their children requited them euer Some feare to haue and grieue litle to loose children but it is not so with Iacob nor with any good ones 10 Ruben steppeth in to appease his Father and biddeth him slay his two sons if he bring not Beniamin safe agayne vnto him Why the matter concerned no more Ruben than all the rest Wherefore then will he offer such a pledge not knowing how able he should be to performe Surely Ruben regardeth his fathers griefe Simeons imprisonment in a strange couÌ„trey and their credit to be cracked with Simeons danger for ought he knoweth if Beniamin goe not Therfore learne by Ruben in our parents feares to be comfortable and harty to bring them out in â—ur brethreÌ„s distresses not to be forgetful or yet formally mindfull as speaking doing yet nothing earnestly to effect in deede But as Ruben be earnest and impawne euen thy credit to deliuer effectually a brother and frend in a cause that is good credit againe remember it tenderly approue it carefully by this exaÌ„ple Spies they were called more than once sent to espy y e weaknes of the land for some euill purpose nothing they knew but it was in earnest being not such Ruben is careful to make it appear by the course agreed vpon to wit by returning with their yongest brother that they were no such So earnest is he in a matter of supposed treachery agaynst a forren countrey O faithles wretches then that feare neither fame nor truth of treason and treachery agaynst their owne countrey but wish it and will it hunt it and seeke for it and being not able to become traitors rancke inough at home run ouer sea to the Schollers nurceries of this damnable sinne that there they may receiue as deepe a die in this hellish colour as the blackamore hath of his naturall hue whom all the water in the Sea cannot wash white 11 But say Ruben what he could Iacob indureth not to part with his Beniamin and therefore saith flatly My Sonne shall not goe downe with you for his brother is dead and he is left alone if death come to him by the way which yee goe then yee shal bring my gray head with sorrow to the graue Perplexitie seeth not by by what is to be done and therefore Iacob yet denyeth what after he yeldeth vnto But why is Iacob so fond ouer Beniamin more than all the rest that if he die his gray head wil follow after Surely the affection that he bare to the mother now dead maketh him loue aboue all the rest the childe hee had by her So loue to y e liuing sheweth loue to the dead what it was when they liued And would God it alwaies shewed as it should Dauid loued Ionathan whilst he liued and for his sake he loued others making open inquirie for any of his Stocke that hee might doe good vnto for Ionathans sake I could say some thing if your thoughtes themselues coulde not reach farre ynough in this matter If want of loue to the liuing how want of loue to the dead of whom these liuing came iudge in your Hartes without further speech what liues bee written in some foreheades to their endlesse shame that they neuer loued whom God and dutie bound them vnto whilest they liued Iacob is not so Dauid was not so neuer will any good one be so and therefore beware that Iacob mentioneth his gray head is greatly patheticall and telleth vs truly that all parentes are duly to be regarded that they be not grieued but the aged father or mother with locks like snow is most tenderly and derely to be regarded Whose hart then melteth not to see this olde man thus making his mone that if Beniamin die hee will die and his graye head with griefe and woe should followe his Child to the graue that he so loued God giue children some of this loue Chap. 43. This Chapter containeth these Heads especially Iacobs content to let Beniamin goe Their second comming to Ioseph Their intertainment TOuching the first it is sayd the famine grew greate and what they brought from Egypt was spent wher vpon old Iacob wished them to returne c. Where wee still must marke which was noted before how this godly patriarke with al his houshold is also subiect to the famine yea to this great famin wherein no doubt notwithstanding this wheat from Egypt they were glad to eate herbes and rootes and beries with many a hungry meale Yea euen in that land are they thus distressed wherein God had promised to blesse both Iacob and his posteritie and was this thinke you no temptation to Iacob Learne wee then profitably by this example to stand stedfast in faith whatsoeuer fall out and preparing our selues for the worst euentes comfortably wayte for end ioyfull as here it was 2 Could wee know certainly that he would say bring your brother with you c. as if he should haue sayd wee answered but his questions of our kindred brethreÌ„ not able to guesse before hand what there vpon he would inferre Therefore speaking no more than we were vrged vnto we are not to be blamed for his illations Truth it is and may teach vs dayly to spare vndeserued blame that wee vse many times to bestow vpon men For so it is that a man speaking as occasioÌ„ iustly moueth him something is inferred that he neuer dreamed of against his wil. Wee may not lay this to the Speakers charge but leaue it as a thing besides
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
that this our natiue countrey hath had long many a particular member in it if al were thought vpon Pleasures vpon pleasures fit for a king yea that many a king wantes inioy priuate persons if their spirites be not dead from all feeling 10 Nepthali shalbe a hinde let goe giuing goodly words That is this tribe shall be giuen to humanitie to sweet speech and by peaceable meanes rather than by force of armes to defend themselues and to haue their being and stay in the world A course certainly not without great power though it seeme outwardly to be weak What more perceth thaÌ„ a smoth tounge and what anger yeldeth not in the end to a soft answer Salomons testimony of this is knowe that a softe answere putteth away wrath when greeuous words stirre vp anger In his 25. Chapter againe A soft tongue breaketh the bones Meaning the heart that is bent vnto anger As for example How pacified Gedeon the raging Ephramites How staied Abigael the fury of Dauid comming with death in his heart to Nabal her husbande and all his houshold What the Towne-clarke did in the vprore of Ephesus we see in the Actes of the Apostles Other examples we may remember many The saying is old and true If a man will catch Birdes he may not come towardes them with a staffe But Fistula dulcè canit volucres dum decipit auceps The Pipe goeth sweetly whilest they are deceiued what daily experience sheweth I neede not tell But thinke you whether the smiling Sunne or the blustring winde wil cause you to laie downe your cloake first surely with his kinde beames he wil take both your cloake your coate from you when the others puffes doth make you hold all harder Great therefore is the power of a sweete tongue It comforteth the afflicted it healeth the sicke it cheareth the poore it ruleth the rich it winneth the subiect it appeaseth the King and whatsoeuer it will haue it getteth in the ende neither anger nor strength can resist the force of it Marke therefore well the blessing of Nepthali here in this place and know it to bee a blessing being vsed well that hee shall be a Hinde let goe giuing goodly wordes 11 Ioseph shalbee a fruitfull bough euen a fruitfull bough by the well side the small boughes shall runne vpon the wall c. Great and comfortable is the blessing of Ioseph in many verses which being sufficiently lightened with the marginall notes in the Bible I referre you to them and pray you to marke them Beniamin is the last and of him saith his father He shall rauine as a Woolfe in the morning he shall deuoure the praie and at night he shall diuide the spoyle Meaning that of him should come a seede which should bee giuen to spoyle and to liue thereby So goeth not this blessing by affection and fauour but Iacob by the spirite speaketh what hee must bee hee neuer so deare So were these twelue Tribes blessed of their father with seuerall blessings Whereof if some seeme hard blessings vnto vs we must remember that forasmuch as they hindred nothing the couenant but notwithstanding them they were all Patriarkes euen them that were sharpliest spoken vnto as Ruben Simeon and Leui c. Therefore in deed and truth they were blessed as daily yet it may be sayd that forasmuch as the crosses punishments and afflictions of Gods children be so farre from hindring their felicitie in heauen as that vsually they be helpes and furtherances thereunto therefore euen in the middest of them and in the thickest of them they may be sayd to be blessed yea with them and for them I meane for that God thus vouchsafeth to chasten them in the world to the end they may not be condemned with the world Blood-letting making for health is not an euil but a good and so worldly crosses leading to God chaunge their nature and become no curses but blessings to the godly What a faith had Iacob here so farre to see and so chearfully to hope Let it teach vs to see and expect with comfort what God hath promised wil truly performe 12 The blessing thus ended the seconde part of the Chapter followeth concerning the death of Iacob which heere was with great quietnes and in great comfort chearfully charging them what to do with him and so taking his leaue Let it teach vs the blessing of a staied heart to the last ende with good memorie and good comfort to prescribe vnto all what is our will and so to bid the world without feare farewel Let it teach vs the dutie of all the children of a man to be this ioyntly to care for the honest burial of their parents since here they are charged al togither to see this done and not some one or two of them Let vs learne that faith makes death no worse then a gathering of vs to our fathers thogh fraile flesh oft startle at it And finally be sure that hâ— appoinâ—teth not his burial in y e land of Canaan for any holines of ground or superstitious conceypt of one place to be better then an other of it selfe as blinde Popery doth make a difference of the Church from the church-yard of places in either of them before others as neerer the crosse and neerer the aultar but only for the promise sake as hath been said before that his faith might appeare how so constantly he belieued God that that land should be giuen in time to his seede as that dead hee would take possession of it with his fathers and thereby incourage his posteritie vnto like hope patiently passing on towards the time as became their knowledge Iacob then dieth a sweete death he plucked vp his feete hauing thus spoken and gaue vp the Ghost Many were his crosses whilest he liued as you wel know yet thus he endeth and endeth them Our time must come and who knoweth how soone The God of might and mercy be vnto vs in that houre as here to Iacob that ende we may and yet neuer ende die and yet not dyâ—ng liue with him for euer in his kingdome Amen Chap. 50. The chiefe heads of this Chapter may be these The honour done vnto Iacob before his buriall The honour done at his buriall Iosephs sweete placabilitie towards his brethren Iosephs death THen Ioseph fell vpon his fathers face wept vpon him and kissed him Where wee see the force of loue loatheth not his dead face his pale lips his earthly hue at all but breaketh and bursteth through all impedimentes and showeth it selfe by true tokens So loue where it was would neuer be hidden and as yet it continueth the same nature 2 The embalming of Iacob and others in those daies sheweth vs the lawfull vse of this honour then It was vnto them in those dayes some signe of future incorruption their faith beeing then vsually helâ—â—d
not Such is Gods mercy at this day to vs miserable sinners We fall and offend him some one way some another and all of vs too many wayes Where it pleaseth him to shewe iustice and wrath there he letteth them goe on with hardned hearts brasen browes and stiffe necks euery day worse and worse but where it pleaseth him to shewe mercy there he commeth to walke in the coole of the day that is as I sayd there he visiteth the partie that hath sinned happely the same day happely the same houre euen assoone as the deede is done by smiting the heart as he did Dauids with true remorse sight and sorow of and for what then is done that albeit that can not be vndone againe yet it may be lamented with speedy and true repentance and no more added therevnto as no doubt we should do if God thus walked not to visit vs with his holy spirit Happy were we if we could not sinne and offend our God but since that is not now to this corruption of ours possible pray we the Lorde with bowed knees that he would visit vs euer and quickly yea in the coole of the same day that is ere we go to bed or take any rest that we may see and sigh for our transgressions that day against his Maiestie 2 God walked not then silent but the Text sayeth they heard hys voyce No more doth hee now but wee also heare hys voyce for his voyce are his Ministers Preachers and cryers crying in hys Churche Repent for the kingdome of God is at hande Happye are they that heare them with profit and feeling and who so contemne them let them learne by this place that they despise God himselfe walking in the garden oâ— his Church and speaking to them which contempt he will hotely reuenge one day 3 Agayne by the coole of the day we may note if we will the oportunitie of time that God tooke to come to doo good vpon these seduced sinners to weet when the heate of the temptation was past Thereby teaching his Ministers some godly wisedome to take their time and notably discouering our vile corruption that admit no counsell nor perswasion while the heate of concupiscence temptation is vpon vs. Happely in the coole of the day we will that is when wofull experience hath beate vs and sinfull heate is abated in vs. But O gracelesse wee that no sooner Yet better late then neuer so that wee presume not which if wee doo surely it is many to one that neyther in the coole of the day the Lorde will visit vs but euen cast vs away for euer because we presumed making no more accompt of his Maiestie but to be at our becke and of repentance which is his great gift to be at our call 4 In that they hid themselues from the presence of God Marke the frute of sinne it woundeth the conscience and the conscience wounded feareth accuseth vexeth and tormenteth a man distrusteth in God flyeth from him and vaynely seeketh a couer from him that admitteth no couers But let vs bee warned by it how foolish this course is nay how desperate and daungerous and when through frayltie wherewith we are clothed as with a garment we haue offended runne not from God but runne to God hide not from him but open to him what indeede he knoweth already Fall at his footestoole and cry peccaui I haue sinned Lord I haue sinned woe is me that I haue so but haue mercy vppon me deere God haue mercy vppon me yea agayne and agayne haue mercy vppon mee and according to the multitude of thy mercyes doo away mine offences Thus may you liue but by running from him you cannot runne from him by hiding you can hide nothing and yet for your indeuour you shall dye the death 5 Adam sayd he was afrayd because he was naked when hee shoulde haue sayde because I haue sinned so waywarde is flesh to confesse a truth if it touch our selues with any fault but God folowed him out and asked him who tould him that he was naked thereby vrging him hardly to tell truth and teaching vs all at this day that except we confesse truly and fully playnely and faithfully our sinne to God there is no forgiuenes Wryings and turnings from the matter will not serue minsings and shiftings before hym were neuer currant nor euer shall be A direct confession becommeth a sinner and God requireth it Hee that hydeth his sinne sayth Salomon shall not prosper but he that confesseth it and forsaketh it shall haue mercy 6 But see yet further when hee was so vrged that hee must needes confesse then he layeth it vpon the woman and God saying the woman deceyued me and the woman whome thou gauest mee Would God this sinne of translating a fault from our selues to others had dyed with Adam then had not so many of vs bin so faultie in the same as we are some blaming one thing and some another and fewe men as they ought blaming themselues To recken vp particulars were too long thinke of them your selues and auoyd the like Monstrous is that bouldnesse or ingratitude that rather will blame God then themselues as heere Adam did when they should be thankfull to God for as much as he did The woman doth the lyke and as Adam layd the matter vppon her so she vppon the Serpent both naught and farre from the course of right repentance The third part of the Chapter verse 14. IN considering the punishment of each one marke how first the Serpent is proceeded against because hee was the cause and beginner of this fault thereby teaching that ringleaders to any mischiefe are first to be dealt against as most worthy then remember how before was noted the gifts of God in the Serpent in some respects aboue other creatures which hee abusing now is punished thereby Wee beeing truly taught what shall befall them that doo the like Some haue wisedome and learning somâ— haue power and authoritie some wealth and riches some birth and parentage whatsoeuer it is if wee abuse it to serue the Dâ—uill when it should serue God that gaue it that so doing wâ—â— smart one day and the cursse of God shall be vpon it as heere was vpon the Serpent who beeing more subtill then other beasts became an instrument for the Deuill to deceyue by 2 The Lord sayth Hee will set enmitie betwixt the woman and the Serpent and betwixt their two seeds for euer which may well teach vs two things First that not onely the bodyes of men and beasts are in Gods hand to doo withall what he list but theyr very inward affections passions and dispositions are also rulâ—d by him If hee list hee causeth friendship and loue if hee please he setteth dislike and hatred and euer well in respect of hym The hearts of Kings and all men are in Gods hand as the riuers of water and hee turneth
siluer or golde all is but an halter And it should make vs sighe rather then swell with pride as we doo It should humble vs trulye and serue our neede it should neuer make vs hawtie and serue for pompe 8 Adam is thrust out of Paradise to paine and labour And it teacheth the iudgement of God vpon all such as being by hys mercy preferred to places of honour pleasure and good graceleslye abuse them and themselues in them to the Lordes disliking Surely they shall bee thrust out then in the Lordes iustice and wrath when he seeth his time 9 The Garden is garded by the Cherubins and the blade of a Sword shaken that Adam by a visible signe being put out of all hope to recouer it and his estate anyemore might quietly subiect himselfe to the Lords ordinance and faule to till the earth as he was inioyned If any should thinke the Lord might haue kept the tree of Life from him and let him neuerthelesse inioye the Garden Truth it is he could so but he would not so Thereby as in figure declaring thus much That if any man be not vouchsafed by Gods mercy and sauour to inioy Christ Iesus the true Tree of Life the same may haue no place in the kingdome of God the true Paradise And thus much for a taste of the good of this Chapter being but a liâ—le to that which might be noted for if either I should seeke to note all or amplifie these notes as I might I should ouer burden the buyers whome I seeke to incourage by smalnes of price and attempt to do what no man can do Chap. 4. The cheefe heads in this Chapter are these three The propagation of mankinde The murder of Abell by Cain his brother And the punishment of the same by God 1COncerning the first it is said that afterward the man knew Heuâ—h his Wife as if hee should haue sayde after man was cast out of Paradise then this was Which some wicked spirites inflamed with venome against the holy institution and ordinance of God haue snatched at and thereby sought to blemish godly mariage saying it was then vsed when paradise was lost and not before then Adam knew his wife and not before But these wicked impes should know that if we should alwayes reason from the order of speeches in the word of God we should make many absurdities The maner of the Holy-ghost being so often to speake of that last that was done first and of that before that was done after In Samuel it is said They claue the wood of the Cart and offered the Kine for a burnt offring vnto the Lord and then in the next verse They tooke downe the Arke and put it vpon the great stone as if they had clouâ—n the Cart wherevpon the Arke was before they tooke the Arke downe which could not bee yet the order of the wordes are so A number of such places there be in the Scriptures in all which as there is a plaine figure putting that after that was doone first so may it be heere very well that Adam knew her before although now spoken of and not before and so the Act of Mariage nothing impeached by this order of wordes Bâ—t suppose it were not so but that nowe first he knewe her yet cannot these Spirits denye but euen in Paradise it was said Increase and multiplie thereby authorising and sanctifieng the act if they had neuer fallen so that holy euery waye standeth Gods ordinance notwithstanding this word Afterward Adam knew his Wife 2 When Heuah had borne her first sonne Cain shee sayd I haue receyued a man from the Lorde The first mother that euer was abscribing the first Childe that euer was vnto Gods giuing so then acknowledged so euer since acknowledged by the godlye that children are a blessing comming onely from the Lord He maketh the barren woman to bring forth and to be a ioyfull mother of Children and he onely dooth it 3 She called her eldest Kaine which signifieth a possession and her second sonne when she had also borne him Habell which signifieth vaine or vnprofitable By which diuersitie of names euidently appeareth a diuersitie of affection in the namers and so teacheth vs two things First the preposterous loue that is in manye Parentes esteeming moste oftentymes of those Children that are woorste and least of them that deserue better Theyr Kaines be accounted Iewels and wealth but theyr Habels vnprofitable needelesse and naught Secondlye it teacheth the lot of the godlye in this worlde many times euen â—rom theyr verye Cradle to bee had in lesse regarde then the wicked are So was heere Abell so was Iacob of his Faâ—her so was Dauid and many mo Such and so crooked are mens iudgements often but the Lords is euer streight and let that be our comfort he preferreth Abell before Cain whatsoeuer his parents thinke he loueth Iacob better then Esau and hee chooseth little Dauid before his tall brethren hee seeth the heart and goeth thereafter when men regard showes and are deceyued Care away then if my heart be sounde God esteemeth me and let man choose 4 Their trade of life and bringing vp we see the one a keeper of sheepe the other a tiller of the ground both holye callings alowed of God Idlenesse hated then from the beginning both of the godly and such as had but ciuill honestie or the vse of humaine reason The antiquitie of Husbandrye heerein also appeareth to the great praise of it and due incouragement vnto it But alas our dayes many things hath time inuented since or rather the Deuill in time hatched of farre lesse credit and yet of more vse with wicked men a nimble hand with a paire of Cards or false Dise is a way now to liue by and Iack must be a gentleman say nay who shall Tilling of the ground is to base for Farmers Sonnes and we must be finer But take heede we be not so fine in this world that God knowe vs not in the worlde to come but say vnto vs I made thee an Husbandman who made thee a Gentleman I made thee a tiller of the ground a trade of life most ancient and honest who hath caused thee to forsake thy calling wherein I placed thee Surely thou art not he that I made thee and therefore I know thee not depart from me thou wicked one into euerlasting fire 5 In the next place mention is made of the sacrifice or offring that these two brethren brought vnto the Lord. The Apostle saith that Habell by faith did offer Faith euer presupposeth a word because it is a frute that springeth onely of that seede and therefore it necessarily followeth that albeit wee read not preciselye when God taught them thus to worship him yet certaine it is that he taught it and commanded it otherwise it could not bee doone of faith nor please him Most
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
Anger that cannot speake is most wicked but anger that can speake and faire speake and meane so ill is wickednesse it selfe It is a Cains curtesie to speake faire and meane ill to walke with me as a brother and to cut my throate as an enemy and euen that should make vs hate it See also heere and obserue it well how old a practise of Satan it is to set brethren at variance for religion Cain hateth Habell because God made it knowne that his religion and worshipping of God was better then his Old satan hath not cast his cote yet but soweth dislike still for the same cause Gods word giueth testimony to one brothers truth and disliketh vtterly the other brothers falsehood This maketh the worse to gnash at the better where he should reioyce for him and pertake in his good by yeelding to it 12 God regarded this iarre in Caine and expostulateth with him what ayled him Dooth not God abide it and will Caine do it haue we any Cains now that hate theyr brethren and heare this are they not afraid of Gods eye are they not ashamed to be like Cain doe they thinke to iumpe with him in crime and not to iumpe with him in iudgement It cannot be 13 But will Cain confesse to God what is the matter no I warrant you neither his hatred before nor his murther after but concealeth all as much as he could though in deed from God nothing can be hid So old againe is this corruption of hiding and couering cloaking and shadowing of our sinnes When wee do it we resemble Caine and what fowler patterne to be paynted by 14 Thy brothers bloud cryeth to me saith God out of the earth And doe we hope secresie for want of witnesses Alas we are deceyued The wickednesse it selfe will torment vs as if a thousand knew it The conscience cannot be bribed to hould his peace it will giue euidence do what we can And the very deede we haue doone will giue God no rest but crie against vs till it bee reuenged and we punished If you knew your secret sinnes should be cryed at the market crosse assoone as you haue doone them you would be afraide to sinne and take no comfort in the wante of witnesses nor hope of rest by the secresie Nowe you heare with your eares and see with your eyes that bee it neuer so secret and without the knowledge of man it crieth in heauen and maketh all heauen ring of it as Abels bloud did and shall it not feare you Care not then for secresie if it be euill for if God see it and heare it he is priuie that can do more to you then any man euen Kill the soule as well as the bodye and caste them bothe into Hell fire 15 The iustice of God vpon Cains murder truly showeth vs how all sinne shall speede For hee hateth not murther alone but all sinne Read the words well and marke the wrath sharpe is his hand vpon this offender and yet most iust 16 In Cains building a Citie and calling it after his sons name we see the care of the wicked euer More to desire to magnifie themselues then to glorifie God more to seeke after a name in earth then a life in heauen more to establish their seede with townes and towers then with Gods fauour But such course is crooked and like Cains heere If we dâ—sire a name the loue of Gâ—d and his word the loue of Christ and his trueth is the waye You remember a sely Woman that in a true affection to her Lorde and maister powred vpon him a box of oyntment and what got she Verely saith Christ wheresoeuer this Gospell shall be preached throughout the world this shalbe told of the Woman for a remembrance of her Heere was a name well gotten and firmely continued to the very world ends The memorie of the righteous shall remaine for euer and the name of the wicked do what they ean in Gods good time shall rot and take an ending For which cause Moses if you marke it â—â—keth no mention of the time that either Cain or any of his Sonnes liued as he dooth of the godly Filthy Polygamie you see in this place began with wicked Lamech that is to haue mo wiues then one at one time so old is this euill that from the beginning was not so that mention that is made of the children here of the wicked telleth vs how they flourish for a time with all worldly thingâ— whome yet God hateth The last words show you what eclipses true religion suffceth often in this world and let vs marke it Chap. 5. This whole Chapter handleth the Genealogie of the Fathers before the Flud and hath also particulars diuerse worthy marking 1AGaine it is sayde God created Adam after his likenesse which what it was you hearde in the first Chapter referring you to the Apostle who expoundeth it by righteousnesse and true holinesse meaning by those two wordes all goodnesse as wisedome truth innocencie power and such like incident to mans nature vnspotted by sinne 2 He called them both Adam saith the Texte both the man and the Woman by that one name noting vnto vs that inseperable holy and misticall vnion that is made by marriage of two persons to become but one fleshe the like in some sorte remaineth still in vse amongst vs in that the wife is called by her husbands name her owne name ceasing and being vsed no more as if it should be sayd nowe that you are maried though before you were two yee are become one and therefore fitte that one name should seâ—ue you both to note so much bothe to your selues and others The man is the worthier person and therefore by his name shall you both bee called and the womans name shall cease to be as it was since now shee is changed and become one fleshe with him whose name she inioyeth 3 Adam is sayde to haue begot a sonne after his likenesse which is to bee vnderstood thus a man as hee was and corrupt as he was Like him in sex and nature and like him in corruption impure of impure 4 From the 4. verse to the 22 two things cheefely are noted The long life of these Fathers and their assured death many yeares they continued yea many hundreds but at last they dyed Death long ere it came but at last it came And touching their long life some questions are mooued First why it was so long Secondly whence or howe it came to bee so of the first two causes are aledged one for the propagation of mankinde so much the faster and more speedely the other for continuance of remembrance of matters and deducing of them to posteritie the better To the second answer is made that as al mens liues at this day are from God and of God as the fountaine so was also that long life of
children sometimes euen with the vndutifulnesse and vntowardnesse of their owne flesh fruite and leede Abraham had his bad Ismael aswell as his good Isaac Isaac againe had his prophane Esau aswell as his godly Iacob Iacob had his crosses mo then one in his children if you marke them Ruben defiled his bed Simeon and Leui bloudy and treacherous Dina rauished by hir gadding abroade all of them vnkinde to Ioseph in such â—ad sorte as you know Dauid had his Absolom Ammon Adoniah and many others haue thus been crossed that I name not now Consider it duly and greeue not aboue that which is conuenient if you know the like Say with an obedient heart Let the Lord doo whatsoeuer pleaseth him and let no man censure the parents aboue their true proofe for Childrens faultes Lastly the waking of Noah from his drunkennesse and finding what was doone teacheth vs two things First to do well to euery one as we can knowing that though when we doo it they to whome we do it know it not regarde it not esteeme it not nor vs for it as being drunke with anger malice youthfull temerity and such like yet a wakening time may come when they may do otherwise see the good and blesse vs for it whilst we liue and the very memory of vs when we be dead Secondly as in figure it may tell vs that the godly sin not to death but though they sleepe they awake againe though they slip yea fall quite downe yet they recouer and rise againe euen seauen times a day A great comfort when I am downe but no imboldning to fall downe Chap. 10. THis chapter wholy consisteth in a description of the propagation of mankinde by the posteritie of Noah after they were now released from the Flud wherein all flesh but they was perished which great increase in so shorte a time noteth vnto vs the wonderfull power of God and discouereth also what most vnkinde forgetfulnesse of the Lordes goodnesse to their fathers but as it were yesterday was crepte so quickely into some of them 2 With Sem and Iapheth is curssed Cham telling vs that this outward militant church hath hir blots and wrinckles in hir not onely in respect of the godly whose regeneration is not finished till they dye but in respect also of the euill that are mixed and mingled with the good betwixt Sem and Iapheth two good men Cham a caytife hath a place in the world 3 Cham was yoonger and so euer is falshood later then truth sinne later then innocencie and euill later then good Cain was ould but Adam was elder nay Adam sinning was verye soone but yet Adam not sinning was before first good seede is sowen and then after Tares 4 Nimrod a tyrant starteth vp in this Chapter When when he waxed mightie Ancient therefore is oppression and crueltie and the abuse of Gods blessings when God hath increased a man in power and wealth then most is hee bounde to serue him for it but quite contrarie it is the mightier the worse and the richer the crueller to oppresse the weake ones Read the 2. of Chron. 26.16 and Deutro 6.10 verse 5 His tyrannye is compared to Hunting and the tyrant to a hunter Hunting hath snares nets dogges and diggings of deepe ditches spyings and pryings watchings and wardings and euer the death of the creature hunted is the game Tyranny and oppression hath the like if yee list to compare them at least in this they ioyne full iust the partie hunted must dye at last But such Nimrods such tyrants such hunters God seeth and such huntings of the poore till they haue their bloud God in his iustice together with the hunters will repaye 6 In that it is sayde Nimrod was such an one before the Lord. It noteth the nature of sinne and custome to wit to gather strength by continuance and at last not to feare euen the face of God nor his holy eyes to looke vpon it Custome of sinning taketh away the feeling of sinne and therefore if we stay not to doe euill before man at last it will be sayde of vs as of Nimrod that euen before God we are become hunters that is we are growne to an impudencie and boldnesse of sinning 7 As Nettles then Roses be of greater increase and bad weedes multiply apace so spred this iniquitie further then vertue and filled the world with such fruite dayly To this day they fructifie in a full measure and what towne is that almost in the world that hath not a Nimrod one or two at the least in it That is a harde a cruell a greedy and couetous man that grindeth the faces of his neighbours till both skinne and flesh being of the bare bones do onely remaine I say no more yet thinke you more of it that reade it 8 Though we see heere diuisions of Countreys made amongst them and some dwelling here some there as they liked yet one bloud remained amongst them as a knot euer to ioyne them what distance of place soeuer seuered them And is it not so still though longer time larger increase haue spred it further Surely it is so we cannot deny and therefore this bond of bloud stock house linage and kinred in roote though I saye the degrees bee far should continue regarde one of an other and loue more then is Likewise trading and traphiking helping and releeuing with mutuall interchange of commodities one of another desire of traueling no lesse one to finde out and knowe an other what distance of place soeuer doth seperate For we be all as we see of one bloud and parent And should a man placed in France say adewe for euer and in all respect of affeccion care and loue to his house in England out of which he descended Then might he iustly be accompted vnnaturall currish vnkinde aboue the course of a good man surely euen so in the other and thus profit by it for men are not to be thought of onely according to far or neere dwelling but according to the roote from which they descended 9 Againe when we read this chapter remember Chams cursse by his father in the former chapter and then marke his worldly estate layd downe in this and see howe the one may agree with the other There I saye hee was curssed and heere he seemeth more blessed then any of them for his Children are many the place of his dwelling most fruitfull pleasant and fertile Now he that hath so great a posteritie as eleuen sonnes so sweete a portion of the earth as he had with all the circumstances of these two worldlye felicities how is he curssed surely euen as the wicked vsually are curssed not by denyall of outwarde blessings but by a taking from them of heauenly fauour wherefore learne by it this secret euer that in earth they florish with earthlye pleasures many a time whome GOD hath marked neuer to loue but to
in the worlde can and that to God himselfe and for greater punishment then any man can inflict wee are so farre from hating that wee hate him that perswadeth vs to hate it Thys is straung madnesse if wee would consider it The Drunkardes drunkennesse cryeth agaynst him and will not suffer the Lorde to rest tyll hee punish it and yet hee loueth it so dooth the Swearer Adulterer and suche like theyr sinnes crye against them c. 7 When the Lorde sayth Their sinne is exceeding greeuous wee maye rightlye note the woonderfull patience and long suffering of the Lorde who beareth and beareth spareth and suffereth holdeth and stayeth expecting amendemente till manye times the sinnes bee horrible and exceeding greeuous as nowe they were in Sodome Nowe hath hee this slownesse towardes sinners that will not amende and is he voyde of affection towardes broken heartes that woulde doe better if they coulde and daylye doe better as they can Farre be such sowre conceits from vs and no lesse farre to presume to sinne because hee is patient For wee see heere though hee staye long yet hee commeth at laste surelye and truelye yea dreadfullye and terriblye with streames of Fire and Brimstone from Heauen vpon suche as presumed to goe on in theyr wickednesse notwithstanding anye admonition to the contrarye tyll theyr sinnes were exceedinge greeuous 8 But the Lordes phrase is that Hee wyll goe see if all bee true or no. Not therein imploying any want of knowledge in himselfe howe all was who can not bee deceyued or ignorante of anye thing but by an humaine speeche After our manner giuing vs to note howe euer in iustice knowledge of a faulte shoulde goe before punishmente of the same And credulitie auoyded to beleeue the worste as a horryble vice It blotted Putiphar it blotted Dauid and it blotteth and blacketh who so euer is spotted with it 9 When Abraham hearde the Lordes iudgementes agaynst Sodome What dooth hee As wee doe in these dayes Care not who sinke if wee swimme passe not who perrishe so wee bee safe No no such sinfull vnfeelingnesse is farre from the heart of so good a man And the Texte telleth vs Hee stoode yet before the Lorde and entreth into a zealous and carefull consideration bothe of the Lordes glorye and Iustice as also of the good of as manye faythfull as might bee founde in Sodome and with all humilitye pleadeth for them bothe his wordes you see and marke them well O this hearte where is it nowe amongst vs eyther to tender what prophane tongues may speake of our GOD or to pyttye and praye againste the intended punyshmentes of our Brethren Alas as I sayde wee care not for any mans woe but our owne and this true loue to God and man is decayed amongst vs. Wee will scarse praye for our neere neighbours that liue dayly amongst vs. Much lesse do the estates of many righteous people in forren countreys affect vs. But learne we in the feare of God from our father Abraham heere to haue a better heart whose true touche and heartie speeches in this place shall witnesse against vs if wee doe not 10 But why did Abraham dreame of anye righteous in so vile a place Surely because hee was a good man and hoped the best of all places so teaching vs to leaue that iudging vaine and condemning braine that we loue too much A good heart hopeth God hath his portion and all be not bad 11 If fiftie if fortie if thirtie if twentie if ten righteous had beene found a promise from the Lorde wee see heâ—re that he would spare the whole Cittie for their sakes and shall wee not see in it the price of his Children with him whatsoeuer the world thinketh of them as also what good commeth many times to the very wicked by them and for them The world hateth and maliceth mocketh and contemneth the godlye making more accompt of one prophane Esau then of twenty true hearted Iacobs but the Lord whose loue is life and worthy regarde indeed more esteemeth one Iacob one true Israelite one faithfull seruant of his then hee dooth ten thousand worldlinges of vncircumcised hearts and eares yea ten of them shall stande before him euen to turne him and alter him as I may saye from anger to mercye when hee will not vouchsafe but for their sakes to respect ten thousand thousand of such as the worlde hath honoured for magnificoes and men and Women of great accompt O euer then may my soule and yours seeke and sue for the Lords louâ— rather then the worlds liking and say with the sweet singer of Israell The greater sort craue worldly goods and riches to imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make our hearts more ioyfull and more glad Then they that of their corne and wine full great increase haue had And let these dogges and swine of Sodome beholde whether good or euill commeth to a land a Cittie a house by such as feare God For ten sake they all should haue found mercy and haue escaped this fearefull plague of fire and Brimstone from heauen and are these then the hurtes of a place the woes of a common-wealth such as must bee not onely weeded out but digged and rooted out or els wee shall not bee well O price with God and profit to men of such men and women wheresoeuer they are more then wee thinke of and let vs euer heereafter consider it better 12 In that he calleth them righteous in hope some were so who yet were not circumsised plainely it showeth that in those dayes this popish doctrine was not hatched y e saluation is tied to the sacrament If righteousnes theÌ„ might consist without circumcisioÌ„ why may not children now be saued without baptisme which is in the place of circumcision so long as no contempt but Gods speedy visitation by death is the cause This is a new doctrine you see then not ours which was imbraced held of father Abraham so many hundred yeares agoe And I warrant you this Angell which was Christ controlleth not his speech as vntrue but letteth it passe as verye right And as hee tyeth not righteousnesse and saluation to the sacrament so neither dooth he it to his owne life but euen then hee knew it true that Peter after long preached that though God chose him and his for his peculiar people yet in all other nations also he might haue if it pleased him some 13 When he asketh whether the Iudge of all the worlde should not do right hee reasoneth from the Lordes office and teacheth vs that with humble bouldnesse we may do so in our earnest desires as shall not the father pittie his childe and helpe him c. Lord thou art my father then for thy place sake pittie me helpe me saue me and keepe me I beseeche thee and praye thee c. 14 In his title
spared though not by vs. Can we feare or doubt of reward if wee do it when ready will is thus regarded Or doth that doctrine of God condemne good works which thus assureth vs good will is respected yet euer beware to exclude Gods mercy and to put in place of it the works merit 7 Consider what I shall now note vnto you and regard it with me from your hearts Is Abrahams willingnesse to offer his Sonne a token of loue and great affection to the Lord So sayth the Lord heere and so hee taketh it euen as a worke that was done for his sake and which but for his sake could not haue bin obtayned at Abrahams hands for eyther golde or siluer by all the men in the world O harts of ours then that they could feele O eyes of ours that they could see What affection was it in the Lord to vs not to lay onely his owne and onely Sonne beloued and innocent vpon the altar of the Crosse for vs and to heaue vp the knife as ready to doo it but in deede to doo it O loue of loues what loue was this and what affection to vs was this Abraham was commanded of our God who could commaund Abraham should haue sinned if he had refused so should not God Therefore if the one shew loue in Abraham a creature what doth the other in God the creator Well might it be sayde with a vehemency So God loued the world So I say and so as no toong is able to speake of it nor pen write nor hart thinke The Lord giue faith and thankefull feeling euermore 8 Abraham thus stayed from sacrificing his Sonne yet fayled not of a sacrifice in his roome but lifting vp his eyes hee sawe a ramme caught by the hornes in a bush him hee tooke and offred Now remember wee what Abraham sayde to hys sonne before that the Lorde shoulde prouide him a Lambe Was it not so Did not God prouide this ramme to supply yong Isaac his place No question hee did and no chance but Gods guiding hand brought him thither and fastned him there What should we learne then by it but this that if our hearts be set in deede to serue the Lorde in our place and calling certaynly hee will neuer suffer vs to want the thing that shall be necessary and expedient for vs therevnto A great comfort and a true 9 Abraham taketh the ramme and yet none of his owne but Abraham was assured no doubt that it was Gods doing and being so he maketh no scruple to accept of Gods offer and prouidence no more then Eliah made question how the rauens came by the meate which they brought him We cannot folow Abraham except we had his warrant 10 Abraham calleth the place the Lord seeth or prouideth shewing therein his care to continue the memory of Gods mercy not of his owne fact though in deede it was most notable for if he had he would haue giuen some other title that should at least haue glaunced that way but he doth not and so should wee euer seeke the Lords glory and not our owne Surely if wee honor him he will honor vs inough c. Mo things might be noted in this Chapter but let these suffice Chap. 23. Two things in this Chapter especially The death of Sara verse 1. and 2. Her buryall 3. to the end IN mencioning so precisely the age and death of Sara we may note the singular accompt that the Lord made of her and if we marke it well wee shall see it a prerogatiue aboue all other women So would y e Lord by all meanes incourage vs to serue him 2 In that a woman who by nature is not strong in such troubles and griefes many times as she had such remoues and trauels through forren countreys should liue so long how noteth it the power of God greater then any weakenes and how should it comfort vs against any infirmitie of body whatsoeuer 3 When it is sayd that Sarah died though she liued so long remember euer the tale that shall be told of all flesh first or last he is dead she is dead Thus you hard in the fift of this booke of a great sort that euer they dyed were their yeares neuer so many Againe it teacheth vs that there is both a better life and a worse death then heere is in this world otherwise what preheminēce had Gods children ouer the wicked since they dye aswell as they 4 But where dyed she the text nameth the place in Kiriah-Arba in the land of Canaan Thus did the Lord place and set downe in that countrey certayne pledges and pawnes to assure the rest that he would in time giue that land vnto them as he had promised and they should possesse it So may wee now be assured of the kingdome of heauen that forsomuch as many of our brethren and sisters are already there placed and haue taken possession before vs surely wee also shall folow and hee will giue that land euen that heauenly Canaan and new Ierusalem for euer and euer 5 Abraham lamenteth his dead but not the estate of his dead So did Christ our mayster sorow for his friend Lazarus So are we permitted by the Apostle keping a measure as men and women that are not without hope So doth the wise Syrach counsell vs and so hath all laudable custome euer alowed This moderation appeared in Abraham for in the very next verse it is sayd Abraham arose c. 6 He talked with the sonnes of Heth. Where wee see and learne that so wee should giue place to sorow that in the meane while we regard also things necessary as y e buriall of our frends such like otherwise our passions be impatiences and as 〈…〉 the Lord greatly so all wise men will mislike vs worthely 7 Hee telleth them hee is a stranger c. a great token of his rare humilitie and lowlinesse of minde though he were in many respects a very great man Then he seeketh nothing amongst them but for his money as good a testimony that way agayne of a contented minde though he possessed nothing amongst them 8 Nay say the Hittites my Lord thou art a prince of God amongst vs take therefore our chiefest places and bury thy dead in a very great kindnesse and curtesye on their partes agayne And let vs marke in it that humanitie and bountie beare a most glorious shew euen in heathens O how can such vertues then disgrace Gods seruants and professors of a better doctrine then euer heathen knew 9 Abraham bowed himselfe vnto them and yet they were heathens to shewe that he well esteemed both them and their kindnesse But wee haue not so much good nature many of vs to our owne brethren that are of the househould of faith with vs what loue soeuer they shewe vnto vs. Pride and disdayne and scorne are the flowers of our garland and yet none so
Lord and the light of his countenance to heauen our country where no snubs be c. which happely we are too cold in as long as mans fauor carieth vs along in y e liking of this world Why doth Dauid say it was good for him that he had bin in trouble but that he felt the change of man kindle in him a sweeter thought of that God and his great mercy that cannot change but yesterday and to day and foreuer is the same Why sayth he againe so earnestly but it is good for me to hould me fast by God by God I say to put my trust in him c. sauing that mans tottâ—ring loue and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things whatsoeuer No doubt againe but it was good for Ioseph that Putiphar turned vpon him as he did without cause for he saw therby what man is and what God is and how broken a reed he trusteth vnto that maketh flesh his arme and thinketh all shall be wel with him because such and such giue him countenance Alas alas who hath not bin deceiued by mans fickle fauour and thought all was sure when and whilst he had that and rather might many things fall out then such persons change their loue without iust cause But their experience at last hath bin euen as Iacobs was heere that neither truth of seruice and performance of pâ—ynefull sauour by day night neither neerenes in bloud before mariage nor any increase of knot by mariage neither any blessing of God giuen vnto paines nor any thing whatsoeuer could bold that loue that was neuer true but for respects or that man or woman that neuer made conscience indeed of deserts to yeeld them due comfort according to their qualitie But well well let it be too late to call againe yesterday yet it is not too late to day to see the word of the Lorde before vs and to marke this example of Iacob how hee found a change in his owne vncle without any iust cause and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe 4 And the Lord said vnto Iacob turne againe vnto thine owne countrey c. See the sweete mercie of Almightie God to his true seruant When man sowreth he laugheth vpon him when man hateth he loueth and when man looketh away with a face quite altered he looketh vpon and vnto his true Iacob with the eyes of his olde mercy and louing kindnesse rather much increased then any one iotte lesned and diminished O comfort a true one and a great one for thus I feele it When the potentates of this worlde list to waxe bigge against a poore childe of God and to swell with dislike against him they also adde this vanitie to that greeuous iniquitie that they thinke he shall neuer be able to beare their displeasure but he is euen in their hands to be vsed as they will and what will they Surely they intend to begger him and all his to crush him and breake his backe to grinde his face and play Rex with him at their pleasure And other mad men are also of that minde and begin to say alas how shall he do such an one is offended with him and his countenance is changed vpon him Surely he is vndoone and cast away with other like speeches to that end But let these Nimrods that so will tyrannize ouer any poore Iacob and such faithlesse fearefull men as so bewayle the oppressed looke vpon this example here and consider it well Did Iacob perishe when Labans face changed and all his children with him hath Laban power to sinke him and crush him and doe what hee will No but when all these changes are in man then God steppeth in and looketh vpon him that man will not see speaketh vnto him directeth him from them so vnkinde regarders of a true heart towardes them and wholy taketh him into his owne protection to his owne care that neyther they nor any for them shall hurt him and Iacob shall liue in an other place vnder his blessing and mercye better then euer hee did there amongst them O God then euer be thou our God we beseech thee deerely and wee care not what changes man shall make vpon vs vniustly and vnkindly 5 Then Iacob sent for his wiues into the feeld to hym Rachel and Leah Whereby we may note how in matters concerning them it is a good mans part to conferre with his wife and not to do all vpon a brayne in a kinde of prowde and vnkinde authoritie ouer the woman who though she be in subiection vnto her husband by law of sex and mariage yet is she his fellow and companion and helper also euen by aduise and counsell many times Sweet then is the conference of man and wife together about common causes concerning them both and let it be liked in our eyes euer by this example of Iacob that intending a remoue from so vnfriendly a friend sendeth for his wiues to him and talketh with them His speach hath in effect bin considered before by his parts and we shall not neede to stand vpon the particulars agayne only your selfe reade it and consider it marking in the 6. verse how a true seruant that hath conscience in him serueth namely with all his might this is opposite to that eye seruice which the Apostle speaketh of Ephes 6. 6 Come we therefore to the answere of his wiues who with one consent sayd vnto him Haue we any more portion and inheritance in our fathers house c. Do whatsoeuer God hath sayd vnto thee By which ready and full consent we see the dutie agayne of godly wiues namely when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant then not to hang back to crosse him and grieue him and not to yeeld to him but rather with these gratious women heere to say what God hath put in thy minde that do We are ready and wee will obey Thy lot shall be our lot and the Lords good pleasure all our lots Agayne let it not be vnconsidered how Iacob finding iust fault with their father and vpon true cause complayning of him the women yeeld vnto truth and neither cleaue to their father against their husband nor forsake their husband for to iustifie their father Heere is no such crossing partialitie but as God hath made them wiues to Iacob so they cleaue vnto him kindly and preferre him before all the world 7 By which willing consent to forsake father and friendes country and all and to cleaue vnto their husband may be happely resembled the nature of the Church the spouse of Christ which is euer to forsake all and to follow him 8 Rachell departing stole her fathers idols which he called Gods a great fault in a good woman but weakenes sometimes is
Which how it was in the discourse thereof we shall see WHen hee saw his brother Esau comming and with him 400. men hee diuided the children to Leah and to Rahel and to the two maides Wherein wee see thus much that a wise man is not so smitten out of his wits with a danger when he is in it that hee cannot tell what hee doth as many men are but hee gouerneth his feare and keepeth it within limits hee casteth about in good discretion and abilitie of minde what is best to be done he concludeth quickly and executeth speedily his determination and so all being done that he can for his part he committeth the whole to his gracious God to blesse and giue successe to as his will shall be This let vs marke in Iacob heere and by it hereafter staie such amazements as many of vs vse to be subiect to in a distresse when it commeth 2 Hee put the maides and their children foremost and Leah and her children after and Rahel and Ioseph last Which if it were done in respect of securitie and safetie to one more then an other we see then in the godly how affections haue place To the maides he wisheth well and to their children but to Leah better and to Rahel best of all Thus are good men men and subiect as I say to humane affections in their measure But if he put Rahel hindermost because shee had but one childe then sauoreth it of order as was said before The former for my part I rather thinke for we haue seen before his exceeding loue to Rahel in y e former Chapter this reason was giuen of diuiding the people That if Esau come to the one company and smite it the other company shall escape Therfore euident as I thinke what he meant to Rahel when he set her last 3 Then hee went before them himselfe and bowed to the ground seuen times vntil hee came to his brother Esau His going before a notable argument of his faith For God hauing said vnto him I will bee with thee in the assurance of this which his heart beleeueth hee marcheth forward His loue also appeareth to his charge that followed him For what part they take he wil take and that first and formost yea hee will interpose himselfe betwixt them and the danger that he may auert it from them if God so will A paterne of a good shepheard of a good parent of a good maister and in deede the office of a couragious Captaine His bowing as it was a token of his submission to his brother in worldly thinges so may it resemble the estate of the Church in this world stooping and bowing subiect and vnder their pompe and state in this life who in the next shalbe most miserable for euer and euer The glory of the wicked is here and the godly are vnder the glory of the godly is in the next life and then the wicked shall be vnder Haue we patience then and tarry the time till it may appeare what we are 4 Then Esau ranne to meete him and imbraced him and fell on his necke and kissed him and they wept O the power of God to turne all hearts which way he will Now be we iudges our selues whether it be not true that Salomon saith The Kings heart is in the hand of God and as the riuers of water hee turneth it whether soeuer pleaseth him yea hell and destruction are before the Lord how much more the hearts of the sonnes of men Where is that of Esau now the dayes of mourning for my father will come shortly and then will I kill Iacob The Lord euen the mightiâ— and mercifull Lord hath wiped it out of his mouth and heart out of his minde and purpose and out of his might and power And here is a change farre fitter for a brother Glad was Iacobs heart when hee saw this I warrant you and glad were all his people Blessed be God that can so cheare his children euer and so sitteth in the hearts of their threatners that they cannot moue but as he will Who will not trust in this God in all his distresses that he shall worke for him and chaunge hearts to his best comfort euermore Is he the God of Iacob alone are all his promises come to an ende when Iacob is helped No no we also are his and he is ours dearer to him then his owne life when time was and for vs therfore also shall he thus worke in the hearts of men as shalbe good for vs if we cleaue to him What can a thundring scolding enemy do to you or mee more then Esau could do to Iacob If you will thinke of nature God is stronger then nature and therefore can effect more Be it vnto vs then in the Lords blessing euer an increase of our faith this example Something again as a means consider of Iacobs humilitie who bowed himselfe so to his brother Doth not God blesse it to a good effect Sic vent osâ— vincit dum se submittit arundo impulsu quorum robora celsa cadunt So ouercommeth the reede the windes by bowing to them when the mightie Okes are ouerthrowne that bow not Humilitie then in religion as pronuntiation in Rhethoricke the first point the second point the third point and all in all Where pride is there is shame but where humilitie is there is wisedome saith Salomon And surely It is better to be of an humble mind with the lowly then to deuide the spoiles with the proud c. 5 Then Esau asked him of the women and children to whom Iacob answered They were his children whom God of his grace had giuen him Therein acknowledging children to bee not onely the gift of God but the gift of his grace to as many as haue them which is a great comfort if it be well marked to all fathers and mothers of children Againe before a bad man yet he speaketh religiously and Esau maketh no iest at it as bad as hee was Wee frame our selues too much to company and prophane spirits in our daies scoffe at any thing that sauoureth of religion 6 Next hee asketh him of the droues which he met not that he was ignorant for the seruants that carried them had told him but y t he wold take occasion to thank Iacob for them after some shew of refusall Iacobs suing for fauour by them hath been touched before and shewed to be lawfull Esau his speech that hee had inough sheweth the pride of rich mens hearts bragging stil of their plentie Iacobs faire praying the policie of the holy Ghost to staie anger Mollis responsio frangit iram A soft answere breaketh wrath it hath been oft noted When he saith He hath seene his face as the face of God His meaning was that in that chaunge of countenance from that which he feared hee saw euidently Gods face that is his worke
Thus did not Ioseph and let vs marke it 5 Then fell he vpon his brother Beniamins necke and wept and Beniamin vpon his necke Moreouer hee kissed all his Brethren and wept vppon them c. See the Bowelles of men indued with Gods Spirit they are full of loue full of affection full of grace and full of goodnes when clubby chuâ—les haue Iron harts brasen bowels as farre from sweetnes outward towardes any frends as from holy feeling inward towardes God O where are these natures become now a daies that was in Ioseph Wee when our friends come to vs haue a formall shew but for this heat and hartinesse this life and power of loue that was in Ioseph alas it is gone and that makes vs strangers one to another but I say no more You see here by Ioseph the godly be no Stoicks nor they bee no flintie Nabals towards any but full of affection to their friendes Yea though their friendes haue wronged them as these had Ioseph yet all is forgotten and blotted out when once they meete Now the God of Loue worke more of this loue amongest vs daylye 6 The tidinges of this meeting came vnto Pharaos eare and the text saith it pleased Pharaoh well and his seruaÌ„ts where we see the power of God still for his seruantes to giue them fauour in the hartes and eares and eies of any mortall men whatsoeuer whose ministerie it shall please him to vse to the reliefe comfort or countenance of any of them He ruleth poore and rich meane and mightie to his Childrens comfort when he will yea euen the Princes haue their harts in his hande and hee ruleth them as the Riuers of water at his will Wee heard in the former Chapter that for the Egyptians to eate bread with the Hebrewes was an abhomination to the Egyptians yet see now euen the king and his courtiers most fauourably bent to these despised Hebrewes So powrefull I say is God ouer all harts when he will and who may not be comforted with it Nay see more not onely the King is fauourably inclined to them but most extraordinarily regardeth them calling for Ioseph and giuing him commaundement to dispatch his Brethren away with their lading and to giue them in charge to bring their Father and Families wholly vnto him and hee would giue them not some wast part of the Land but the very best of the land and they should eate of the fatte of it He furthermore willeth that charrets be taken out of Egypt for their children and wiues and that they should not passe for their stuffe for he would prouide for them See therefore the power of GOD not to prouide small thinges for his Children but euen thus farre to mooue the Kinge that he thinketh of the very best of the Lande for them And see in the King a most Princelie minde beeing where hee is good most bountifullie good A vertue euer worthy great commendacion In farre meaner personages it may haue his effect in a measure They also doing good for their degrees liberally hartily and throughly not sparingly and pinchingly Agayne wee may see the vse of Charets in those dayes for necessity not for pompe and pride where the iourney is small the way easie and the body strong That vse then warranted them and such vse now condemneth them if it bee so Let therefore necessity haue her lawfull helpes but let not pride and vanitye bee cherished and maintayned Lastly in the King it was most Honourable so to loue his true Seruant that for his sake hee loued all his frendes yet not onely loued them but thus loued them that hee would bee a Father to them and theirs in this measure and in this extremitie of famine and dearth Happy Ioseph whose faythfull seruice found so gracious regarde and worthy Pharao of a faythfull seruant as euer was any Prince that we may reade of 7 Then did Ioseph carefully dispatch them according to y e kings commandement sent vnto his father also great comforts else as you see in the text withal which prouisioÌ„ they come to their Father home safe and well euery one of them and as all a fire with the comfort of their tidinges they tell their Father Ioseph is yet aliue speaking as it should seeme euen all together least any should preuent another in so sweete newes Abruptly also and hastely their speech seemeth to haue beene made which argueth the heate of their hartes and their affections all troubled with these strange euentes Iacob a good man on the other side hearing these wordes betwixt hope and feare is all daunted and amased so that his hart fayled sayth the Text. GOD knew his Hart when hee heard of Ioseph to liue and yet afeard hee is least so sweete a tydinge should not bee true Euen as vsually still wee see it fall out that happy newes are hardly credited for feare of the Prouerbe Too good to bee true But when hee sawe the Charrets that Ioseph had sent to carrye him then the Spirit of Iacob reuiued Such assurance haue deedes aboue wordes alwayes The Phrase of his spirite reuiuing may put vs in minde of the effect of sorrow euen killing as it were the harts and mindes and spirites of men as also of the nature of comfort and ioy to reuiue agayne what sorrow so had daunted and euen ouercome 8 Then Iacob sayd I haue ynough that Ioseph my sonne is yet aliue neuer making any mention of his honour where a man would haue thought hee should haue gloried in that No no the life of his Childe is that which chereth him aboue the whole Worlde and therefore of that hee speaketh Teaching vs that naturall Parentes doe greatly ioy to haue their Children liuing though they haue no honour nor dignitie in the World Yet not vnthankefull to God if that also be added as Iacob assuredly was not here Would GOD Children were in like sort affected to them agayne ioying in their liues and deaths more than in any honors or worldly possessions that they are indewed withall bee they neuer so great Surely both dutie and nature would it if God were in vs. Then saith Iacob I will goe downe and see him yet ere I die Teaching vs the nature of faythfull Loue it coueteth sight and comfortable societie in the presence of those whom in Hart and minde wee doe both loue and affecte and contenteth not it selfe wholly with hearing that they are aliue Such longe and liked absence then of Parentes from Children and Children from Parentes and one Friende from another sheweth frosen affections is not at all dryed vp and quite decayed Iacob was nowe aboute an hundred and thirtie yeres olde and yet hee will take this long iourney to see his Child cutting the Throte by this his example of all such seely excuses as wee vse to keepe our selues out of one an others companie Surely Loue will creepe if it can not goe and tender Affection
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
place of scripture expoundeth an other Verse 4. Verse 5. Custome of sinne Comfort in innocency how great Verse 5. No prerogatiue hath anie calling to sin Reade 1. Sam. 22.15 Verse 6. Verse 5. God keepeth from sinne a heathen and will hee not vs if we seke it Reade 1. Sam. 25. verse 34. Ignorance excuseth not from sinne but from lesse or more Sinne against man is sinne against God O note Let knowledge reforme what ignorance offended in Verse 7. Verse 7. Offence aâ—ter knowledge Iob 31.9 Verse 11. Verse 12. Hebr. 13. For the sin of superiors inferiours also smart Luc. 19.9 Verse 8. To defâ—rre amendement A good thing to inferiors the admonition of superiors Verse 9. Religion is humble and Atheisme prowde Verse 9. Verse 9. Verse 9. Verse 9. Ministring occasion of sinne Note Verse 9. Adultery by ignorance a great sin Verse 11 The feare of God as a banke Verse 1. God euer performeth promise but in his time not in ours Vers 3.4 Our names remember vs to bee new men Verse 6. Children shoulde cause ioy and not distrust Verse 7. That mothers should nurse their owne children Verse 8. Customes ought not peeuishly to be carped at Tit. 1.15 1. Cor. 11.16 Verse 9. Mocking and mockers bee odious Verse 8. Dislyke soone spyeth a fault Verse 10. Mocking punished Childs fault mothers wo also Verse 11. Griefe betwixt the best cupples 1. Cor. 7. Ve. 12. c A notable glasse for parents Verse 14. As notable an example for seruants well placed Verse 15. Affliction foloweth afflict on when God will and euer greater and greater the last worst 1. Câ—â— 10. 〈…〉 Diuers effects of loue in friends Agar rayleth not as some do Verse 17. When greâ—fe is at â—till then God is at hand O sweete comfort 2. Cor. 1. Verse 17. Psal 5â— Verse 19. Verse 22. True piety purchaseth true reuerence Mark 6.20 Cost is not euer well spared Psa 111.10 Verse 1. 〈…〉 The circumstaÌ„ces that amplifie this tryall Luc. 14.26 Verse 3. A raâ—e obedience How the commandements of God seeme so harde â—r to whome Math. 11. Freends earthly affections must bee warely preuented Verse 6. A figure of Christ Verse 7. How to answer in things yet hidden Verse 9. What Abraham said when he bound Isaac Ioseph Antiq. lib. 1 cap. 13. Lamentat 3.27 Verse 12. Verse 10. Read the note vpon Genes 21. ver 17. Iâ—â— 11. Verse 11. Why can Angell stayeth Abraham Verse 12. Rom. 10.9 Math 10. Iam. 2.27 How saith dooth iustifie and how works Verse 12. The fountaine of obedience to God Verse 12. God accepteth will for worke Coloss 2. verse last Ihon. 3. Verse 13. God will prouide for his seruice if we truly purpose it Vers 13. 1. Kin. 17.4 Vers 14. Verse 1. GOD strong though wee bee weake The tale that shall bee tould vpon all Verse â— Ioh. 11 1. Thâ—â—â—â— Syrach ◠〈…〉 Verse 6. Verse 7. Pride and disdayne Verse 11. Why Abraham would buy and not take of gift Reade 2. Sam. 24. verse 24. Verse 16. Money why called currant Verse 1. God can 〈◊〉 at all times Verse 1. Gods blessâ—ng maketh rich Prou. 10. In a strange Countrey God can inrich Verse 2. Degrees of seruants and order in Abrahams house Verse 2. Putting his hand vnder his thigh what Verse 3. What men shoulde thinke of that take an oth Verse 4. Religion chieâ—ely to be respected in mariage Parents authoritie in childrens mariages Verse 5. Verse 6. Abrahams great faith Verse 7. Note well The arguments of Abrahams faith 2. Chro. 19.6 Matth. 28. Verse 8. Doubting â—indes should be fully taught Psal 27. Verse 9. Verse 10. Verse 11. Verse 12. Verse 13. The simplicitie of education in the days of the Patriarks Verse 14. A marke for to choose a wife by Verse 14. Mariage goeth not by hap Pro. 19.14 A good hart of a seruant to his mayster Vers 15. Verse 15. God disposeth times seasons Verse 16. 17 c. Fit behauiour for a mayd The manifestation of God his prouidence is wonderful Verse 22. Matth. 2. Act. 27. Attyre in women Verse 26. Thankefulnes to God Verse 31. A notable seruant The lyke is read of Popilius a Roman that he refused all intertainment of King Antiochus vntill he hard of him that he would be ruled by the Senat about which message hee was sent Discretion in doing a message Vers 49. The vnderstanding and affection of the godly when a thing is sayd to them Note Honest mirth after paines taken Vers 54. 〈…〉 Verse 57 Children ought not to be forced to mary Behauiour for mariage when an answer is required Verse 59. Verse 60. Verse 62. A good poâ—licie for parents Verse 63. O notaâ—le custome Verse 64 If God take away one comfort he giueth an other Second mariage lawfull Rom. 7.3 1. Cor. 7.8 v. 39. Ver. 2. c Verse 5.6 To make a will is wisdome Verse 8. Verse 9. To burie them is a debt of all friends Verse 10. Lying of friends together in buriall Verse 11. Verse 16. A comfort â—or all sacâ—otlesse children Verse 21 God taketh his owne time to giue children Verse 22. The onely refuge of the godly Abenezra Bona ventura de politia cap. 2. Verse 25. Why Iacob borne later Verse 28. Dâ—uersâ—â—â—â— of affectâ—on to children euen in godlye parents Rom. 5. Verse 31. How may Iacob be excused for the 〈…〉 Verse 32. How world lye men thinke of spirituall graces Godlines is gaine and not contrary 1. Tim. 4. Psal 84. Verse 33. With worldly men wee must deale thereafter Verse 33. The birth-right what it was Gen. 49.3.8 c. Hebr. 12.16.17 Verse 34. Wicked men of what remorse 2. Sam. vlt. Verse 1. The tryals of Gods children are alike 1. Pet. 5.9 Verse 2. Gods care for his euer suâ—e Verse 3. Dwel wher God placeth thee Vers 4.5 The profit to children of parents pietie Read 1. reg 11.34 Verse 7. Verse 8. Verse 9. Verse 10. Verse 11. Verse 12. It is not lawfull saith the heathen Xenophon for any that sowe not corne to praye that they may haue good corne this verye nature spake Verse 14. Verse 15. Verse 17. Verse 20. Verse 21. Verse 22. Nube solet pulsa candidus ire dies Verse 24. Read Habbak 2. v. 3. Verse â—6 Reade Act. 7.35 Verse 27. Verse 30. Verse 34. Verse 34. Verse 1. Isaac dim of sight why Verse 2. No man knoweth the day of death Verse 4. Liking of some meat more then others alowed of God 1. Tim. 4. Verse 5. Curâ—â—siâ—â—â— of womâ—â— Ve. 6. c. A partiall Mother Her subtiltie not alowed Verse 11. More see two eyes then one Verse 12. The feare of fathers curse Syrac 3.10 Verse 13. How Rebecca saith that curse be vpon me Math. 27. Seminaries Iesuites Verse 19. Iacobs lye vnlawfull Verse 20. Verse 21. Our easynes to be deceyued Verse 22. 1. Sam. 2.25 Childrens vsage if they wil be blessed A cheerefull spirit most apt to blesse others Psal 137. Verse 27.
The Blessing Goods ill gotten What wealth hee wisheth By earthly things other meant An allegorie Vers 29. Heb. 11.20 Philip. 2. Psalm 2. Psalm 15. Math. 18.6 Verse 30. Narrow escapes Teares too late Heb. 12.16 Note Verse 39. â—sau his â—lessing 2. Reg. 8.20 Verse 40. Notes of wicked man Psal 140.2 The Lord discouereth treacheries against his English treasons Verse 43. The godly vse means and presume not vpon God his apointment Verse 46. Rebeccas godly discretion Anger must haue an ende Greeued parents or friends Verse 3. A second blessing of Iacob The comfort of trauelers Vnequall mariage Verse 5. The godly often banished Esau seeth too late his fault Verse 9. To please God the cause of griefe must be taken away Verse 11. After an humbling commâ—s an exalting Verse 12. The ladder what it signâ—fieth Col. 1.20 The Lord not Angâ—lâ— kepeth Iacob To vs this also spoken Hose 12.4 Verse 15. The Lords loue lasteth Iohn 13.1 I ill for euer not for a time Verse 16. How God is in a place A comfort Verse 18. Christ is the stone vpoÌ„ whom we rest Esay 28. Psalm 45. Diâ—nitie of place not 〈◊〉 one 1. King 13. 〈◊〉 18.12 1. Sa. â—3 5 Verse 20. Popish vowes Verse 22. Verse 1. Iacob chered with the promâ—sâ— so should we Reade Hebr 13. v. 13. 14. Verse 2. The allegorie of the Well Reade Ierem 2. v. 13 Ve. 4. c. Cuâ—tesy to strangers Mans lawe more regarded often then Gods The force of affections A patterne of the world Laborers hyre Verse 15. Syr. 34.23 Deutro 24.14.15 Verse 18. vse of good meanes to obtaine a mariage Verse 21. Verse 19. Rites of mariages then Verse 22. Verse 23. Labans deceit The world like Laban Why Laban brake promise Verse 26. Verse â—â— Ve. 28. c Verse 31. Whome man despiseth God regardeth Ve. 32. c. The frailty of women when they want their wils Verse 2. Saint seruers Zeale Ver. 3. c Impatience Verse 14 Mandraks Cantic 7. An experience of Mandraks Verse 15. Imperfections â—n the best Women kinde to their husbands God the giuer of children A good conscience in a seruant Acts. 20. Verse 27. Faire speech for profit Seruants not rewarded Ver. 29.30 A thankful acknowledging of Gods blessing Verse 30. Care of family 1. Tim. 5. Verse 32. A notable trust in God Worldlings be wauering Verse 33. Rewarde inferreth not merit but mercy Rom. 11.6 Verse 34. A couetous man greedy of a good bargain at any mans hand Couetousnes breedeth suspicion A quiet minde Ephes 6.7 Verse 37. verse 9.10 Animae Ciuit. 18.5 De Trinit lib. 11. Verse 1.2 Worldly goods part friends Verse 2. Face sheweth what heart thinketh 〈…〉 Psalm 119. Verse 3. When man forsaketh God releeueth Verse 4. Husbands should conferre with their wiues Reade before vpon Chap. 18. verse 6. V. 14. c. Wiues ought to cleaue to their husbands A type of the Church Verse 19. Weakenes in the best Verse 22. A sweete comfort Psa 144.15 Verse 27. 〈…〉 Verse 29. How the godly and wicked differ Verse 30. The gods of idolaters Verse 31. Iacobs answere to three obiections Rashnes in Iacob Reade Gen. 44.9 As one is themselfe so they thinke of others Reade 1. Sam. 19.13 somewhat to the purpose Verse 36. Some anger lawfull Exo. 32.19 Num. 16.15 1. Sa. 20.34 From 38. to 43. Properties of a good seruant and a bad mayster Hollow slattery A quiet ende of all troubles A succession of feare to the godly Finis vinus mali gradus est suturâ— God comfortable and in fit time Hebr. 1.14 Psal 347. Psal 91.11 2 King 6. Act 12. Ezeck 19. The godly vse means V. 3.4.5 In wordly things My Lord Esau Verse 6. Verse 7. How hard it is for the best to cleaue stedfastly strongly to God The right vse of meanes Verse 9. Parents pietie a comfort to the children Prayer hath her strength from promise Iacob plea deth no merit Note this comfort Verse 11. Ve. 10. etc Rich marchantes consider this Weapons Verse 13. Presents and gifts appease anger Verse 24. Iacobs wrestling The doctrine and vse of this wrestling Ge. 19.22 Mat. 15. 1. Sam. 1. Cant. 3.4 2. Kin. 4.30 Verse 31. The Allegory of Iacobs haulting Read Heb. 12.13 1. Re. 11.21 Verse 1. In peril nor amazement but counsell is conuenient Verse 2. The godly haue their affections Verse 8. Iacobs going before all shewed his faith and loue 1. Ioh. 3.2 Al harts in Gods hand Pro 21.1 Pro. 15.11 August Pro. 10.2 Pro. 15.19 Verse 6. Children the gift of grace Verse 8. Verse 9. Verse 10. Verse 11. 1 Sam 25. Abigael 1. Sam. 30. Dauid Manye worse then Esau for anger Verse 13. A patterne of a good Pastor Note Rom. 14. Verse 20. Iacob thankfull after deliuerance Verse 1. Womens needles going abroad Syrach 7.24 Pr. 7.11 c 1. Tim. 5.13 Verse 4. Consent of parents Verse 5. 〈…〉 Verse 7. Whordom of good ones euer abhorred Ver. 8 c A fond father ouer his childe Religion made a cloake Verse 21. Priuate respects couered with cloake of publicke good Innouation dangerouâ— often Verse 24. 〈…〉 Verse 24. Great mens perswasions Both father son are slaine that filthie lust may haue worthie recompence and sweet meat soure sawce Verse 27 c. The rage of an offended minde Stand in awe and sinne not Verse 30 c. Faults committed in families sore against the will of the rulers The Iewes not chosen for merites Ezec. 16.2 c. The scripâ—ture written by inspiration and not flesh and blood Verse 31 Youth 〈◊〉 and rash 2. Chro. 1â— 10. Theodorâ— lib. 5. cap 16. 17. Ouid. Naked excuses Verse 1. The care of the lord for his Verse 1. Gen. 28. 〈…〉 A sweete example Good men oft haue affections too much Note this well The vse of cleane clothes on holy dayes Verse 4. Obedience to doctrine c. Perplexities profitable Exo. 32.20 Verse 5. It is the Lord that staieth intents against his Verse 19 Wordlye comforts subiect to change Verse 22 The vse of bitter accidents to the Patriarkes Strength against oâ—fences Great faith exercised with great crosses The truth of Gods promise euer Verse 6. God his sweet care for his Verse 7. Gods powrefull prouidence for his in all places Psal 84 11. 1. Sam. 2.30 God is often mercifull euen to the euill children of good parents Worldly glorie no sâ—re â—â—tâ—es of Gods loue The godly stâ—ll vnder faith and hope Dukes be his sonnes c. Ver. 15. c. Read the Chapter Mans busie braine Rom. 1. Last verse Winking at euil Note it Children begotten in age loued for two causes Parentes loue shuld not be to childrens losse God without parents helpe exalteth often their children We rather obey strangers theÌ„ our brethren Knowledge not obeyed Gods fauor to his children cause also why they are hated in the worlde of some Verse 18. Vr. 16.17 Many seeke one thing and finde another Gods writings and mans writings 18