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
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
things future but thus notably to lay downe things passed from the beginning of the world Touching those waters aboue the fyrmament well sayde Beda in his time what manner of waters they be and for what purpose ordayned he knoweth that made them thereby geuing vs to learne what modestie becommeth vs in speaking of the secrets of God The same power that is able to vpholde all the frame of this world without any earthy prop is able to holde those waters there in their place to that ende that his wisedome hath ordayned them for and this should content vs. Because it is sayd Let the lights be for signes c. therefore Astrologers catch as though their vnlawfull dealings shoulde therein be warranted But let them conferre Esay 44. vers 22. Ierem. 10. vers 2. with this and then it will appeare that herein the Lord meant not to warrant what there he misliketh But that these words are to be taken in things naturall and politicall as signes of day and night Sommer and Winter c. For if the Starres inclined men vnto euill how should it be said that God saw them to be good wheÌ„ he had made theÌ„ nay how should it not redound euen to the touch of the creator thus farre that he is author of euill But that be farre from vs to say and therefore let God be good and his stars good and their art wicked and naught Let Austen speake for all that I could name vnto you Fugiendum omnibus modis ab hac arte monemus Curioâ—i etenim eius inimici sunt dei et sine solitudine nunquam sunt Semper enim suspensi expectant quod minime certum sciunt We exhort all men saith he to flie from this arte for they that are curious thereof are the enemies of God are neuer without fearefull cares euer expecting what they know not to be certaine Againe nothing so contrarie to Christianitie as this arte for it is against the lawe of God with a number such like speeches he himselfe in his youth hauing beene delighted with it as he confesseth What it is for man to be created according to the Image and similitude of God The Apostle Paul teacheth Ephes 4.24 and also Coloss 3.10 Read Iunius for more Man is appointed heere his foode of God that he should eate and some mooue the question how that shall be For if man were created immortall if he sinned not what needed he any meate to be appointed for him since yet he had not sinned Answer is made by some that there be two kindes of Immortall one that cannot die but euer liue an other that may liue for euer a condition being obserued and die also if that condition be broken One immortall after the first sort needeth no meate but he that is immortall after the second sort dooth neede and such was Adam if he had not sinned he had not dyed but sinning he was so made that he might die and therfore his flesh and nature not such that could liue without meate Others answer that this appointment of meate was made by God in respect of their fall which he knew would be Howsoeuer it was curiositie becommeth vs not but this comfort we may rightly take by it that what the Lord hath made he will maintaine and nourish and casteth for them his prouidence euer to that end euen as the Prophet sayth Cast thy care vpon the Lord and he shall nourish thee vp He is our father and knoweth what we haue need of He careth for vs as saith S. Peter Againe in that he saith Ego dedâ— I haue giuen euer may we be put in minde by it when we sit downe to eate from whence those gifts and blessings come surely euen from hence I haue geuen them and therefore thankefulnes due and most due to so good a God and carefull Father That it is sayde when all was made the Lord sawe and all was good yea exceeding good the lyke hauing been testified also particularly it may admonish vs as neere as euer we shall obtayne strength to indeuour to be lyke our heauenly Father in doing nothing but what may receyue in his mercy such testimony that it is good for great is the comfort of that and more then great the discomfort of the contrary The making of all things before man sheweth Gods woonderfull mercy and loue to man who would as it were prepare euery thing for his vse and comfort before he would haue him bee in the world Not vnlike to a man heere amongst vs that louing the friend whome he intendeth to haue with him and to come vnto him ere euer he will haue him come maketh all things ready that may be either for pleasure or necessity to him then sendeth for him to come all things beeing ready O what is man frayle man wretched and miserable man that God should thus regard him may we well say with the Prophet yet thus it was And shall that God that thus prepared for man ere euer he was now forsake man when he is if he be not most vnkindly and too vnkindly forsaken of man it cannot be it cannot be and therefore in all distresses cast your eyes vpon him and thinke of such testimonies of his loue as this was and be sure that he knowing what you haue neede of will neuer forsake you When the Angells were created it is not precisely named but that they were created both by this place it is knowne and Coloss 1.16 by Iude also and Peter the vsuall opinion is the first day reade Iunius And this of this Chapter briefely Chap. 2. The generall heads of this Chapter are three The institution of the Sabboth A repetition of some things concerning Creation The institution of Mariage COncerning the first it is sayde GOD rested the seuenth day and thereupon consecrated it holie to his Church for euer which rest of the Lord must be vnderstood from creating not from preseruing and from creating to weet of any new kinde for otherwise dayly he createth the soules of men and disposeth them to their bodyes If any question bee made of briers brembles and such like not created at first but springing vp since answere may be made that these and many other things appertayne to corruption and heere mention is made only of perfection These things haue proceded from God punishing and the sixe dayes works from God not offended 2 This Sabboth begun thus by the Lords owne example after it pleased him by a law to ratifie Exod. 20. it was called The Sabboth of dayes because it was euery seuenth daye Beside which the Iewes had a Sabboth of yeares euery seuenth yeare Exod. 23. Leuit. 25. and seuen times seuen yeares made 49. the next yeare after being euer the Iubile to weet euery 50. yeare Then was the Sabbatum magnum the great Sabboth when the Passouer fell vpon the Sabboth as
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
Laban charged heere and let vs be ashamed of such qualities 16 Then Laban answered These daughters are my daughters c. Now see a trick of this world agayne when a man is brideled and dare not hurt then to pretend fauour and loue and to smooth the matter as though he neuer meant hurt which is not so This iugling the world hath not lost yet but God seeth truth and loueth truth Finally a couenant of loue Laban will haue made because his conscience accused him of euill deserts Iacob is content and letting anger go maketh them good cheere Laban sweareth like an idolater and Iacob aright consider you both of a rough beginning there is a smooth ending Laban taketh his leaue and departeth quietly and all is well O able God and carefull God for thy children euer make vs thy seruants faithfull and true that in all stormes we may finde thy fauour and of all feares no worse an end then in thy mercy may be to our comfort as this was now to Iacobs Chap. 32. The chiefe things of this Chapter are these The meeting of the Angells The meeting of his brother Esau And his wrestling with the Angell FOr particulars let vs remember that but euen now was ended Iacobs feare of Laban and his bad measure that he was euer like to offer to him and his had not God restrained him and now followed presently at the ende of that the feare of his brother Esau whome hee must meete What sheweth this vnto vs but the continuall succession of feare vpon feare trouble vpon trouble and tryall vpon tryall vnto the godly to the true teaching of vs what to expect and wherewithall not to be dismayed if it happen for it is the lot of Gods deerest 2 We see heere a multitude of Angells meete Iacob as hee setteth on his iourney Where first marke the thing and then the oportunitie of it touching time For the thing it selfe it truly confirmeth this doctrine that God giueth his Angels charge ouer his elect to attend and defend them as shall seeme best to his great mercy and infinite wisedome so saith the Apostle are they not all ministring spirits sent forth to minister for their sakes which shalbe heires of saluation so saith the Prophet the Angels of the Lord pitcheth round about them that feare him and deliuereth them yea hee hath giuen them charge ouer euery one that putteth his whole trust in God and committeth himselfe wholy to his protection in all temptations to keepe such an one in all his wayes And they shall beare that person in their hands that hee hurt not his foote against a stone Examples in Elizeus in Peter in many mo It derogateth therefore greatly from the mercy care that God hath for his to say euery man hath but one good Angell and one bad for euery man and woman fearing God hath many as Iacob had heere and euen so many as any way shall be needfull in his wisedome that euer knoweth what is expedient fit Secondly for the oportunitie of this vision you see how great it was euen then when Iacob was setting forward to meete with his brother Esau of whome he was very greatly afrayde not only for himselfe but for those with him that were as deere to him as his life What they taught Iacob by thus appearing vnto him we may all very easily conceyue surely euen this that though he were weake yet was he strong strong I say by God and the might of his power who should neuer suffer him to miscary whilst he had an Angell in heauen to send with him but would so stand on his side against Esau that all should be well and with safetie passed ouer O this God this God of ours doo wee not see him Since this booke began haue wee not seene many testimonies of his loue and care not only to help and comfort but euen in the nick to doo it when there is most neede and when his childs heare is downe in the body by some occasion Neuer any more notable then this to Iacob heere and therefore let vs marke it and of them all conclude how blessed the man is that hath the God of Iacob for his help whose trust is in the Lord his God 3 The next thing we may marke is the counsell of Iacob vnder Gods blessing taken of him to pacifie his brother and to haue a good meeting First he sendeth messengers to him to signifie his comming least by stealing by him he might iustly offend Secondly he deuideth his people and cattell as you see Thirdly he prayeth Fourthly and lastly hee sendeth a present In all which we may note two things First that the godly haue neuer bin despisers of means though their trust in God and assurance of his helpe were neuer so great but wisely and with good pollicie and discretion they haue disposed themselues to vse the same as God directed Secondly that it is lawfull to vse submission in some sort to the wicked and that religion standeth not in stubbornes and frowardnes and disdainefull proude and vndutifull speaches as some imagine 4 These messengers thus sent of Iacob to giue his brother notice of him returne againe and tell him that Esau commeth to meet him with 400 men whereupon sayth the text Iacob was greatly afrayd and sore troubled not knowing what Esau meant by bringing thus many with him which of like Esau did onely for pomp and to shew his power but fearing the worst as nature is apt in the very best The thing that we are to note in it is how hard it is euen for Iacob y t is a very extraordinary mā to cleaue stedfastly vnto God in perill danger and to ouercome by faith such false feares as will muster thēselues before his eyes We saw before how God had comforted him by y t host of Angles that met him yet now euen now againe when hee heareth this newes the infirmitie of flesh appeareth and Iacob is sore afrayd Knowe wee then our mould what it is and if so notable a man as Iacob after so many incouragements haue yet imperfection of faith set wee it downe that great is our neede farre farre vnlike Iacob to pray for faith that the Lord may increase it in vs euer more and more See againe in Iacob euer as we go the life of man feare after comfort and comfort after feare ebbings and flowings risings and fallings so wee go along and so wee shall ende 5 That he falleth to prayer after he had deuided his companies see both the right vsage of lawfull meanes and the true cōfort in all distresse whatsoeuer it is The right vsage of meanes is with prayer and the right vse of prayer is with meanes if God offer them these one exclude not an other but both ioyne together as louing friends and thus ioyned and ioyntly vsed the Lord giueth his blessing to
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
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
it did that yeare that Christ suffered Iohn 19. 3 That most strict and precise rest specified in the lawe from all worke from rosting of meate gathering of stickes Exodus 16.29.35.3 and Number 15. from any long iourney and such lyke were Ceremoniall and therefore with other the Ceremonies of the law are abrogated by Christ there remayning to man now a further freedome and yet without breach of the Sabboth as I pray you reade in my treatise vpon that commaundement at large The daye also of the Iewes Sabboth was changed from the Saterday to the Sonday by the Apostles theÌ„selues Act. 20.7 1. Cor. 16.2 4 The ende and vses of this Sabboth also you may there more at large see to wit For order in the Church of God that we might meete together and none be freed from seruing God at least one day in seauen For the reliefe of seruants and brute beasts which by pitilesse worldlings might else be abused And lastly to resemble and still to remember vs of our eternall rest in heauen to be cared for now and enioyed then when this life is ended Esay 58.13 The exercises also of this Sabboth you may there reade to weet preaching praying reading singing conferring mutuall admonishing visiting the sick poore prisoners with many such like Touching the repetion of things concerning creation vers 4. and 5. it is said that God had not yet caused it to rayne therein ascribing it to the Lord as his peculiar power to open and shut the heauens and to send drought or rayne according to his good pleasure And in deede so it is very often repeated in the Scriptures that we might duly confesse it and thankfully euer consider it I will send you rayne sayth the Lord in due season and the earth shall yeeld her increase yea I will giue the fyrst rayne and the later that thou mayst gather thy wheate thy wine and thy oyle The vse of this knowledge we learne by the Prophet euen to say in our hearts Come let vs now feare the Lord our God that giueth rayne both earely and late in due season and which reserueth vnto vs the apoynted weekes of the haruest That a mist supplied the place of the rayne and watered all the earth we learne the great power of our God to furnish and steede himselfe euer with meanes to effect his wyll If hee haue not one thing he can take an other and neuer will he wante conuenient instruments of mercie for his children 2 Man was created of the duste of the earth that so base a matter might euer worke humilitie of minde cut the cordes of swelling conceipts for wherefore should dust and claye be lifted vp and cause a true remembrance of assured end that earth wee were earth we are and to earth againe we shall returne hee not we can tell how soone 3 But ere euer hee made Man hee made all thinges for man as was noted before The earth to goe vpon the heauens to couer him the Sea for walles Fishes and Fowles Hearbes and Trees to feede and comforte him to delight and accompanye him light by daye and the like by night manye a greene and pleasant thing and what wanted of such creatures for man before hee was Is this God a changeling was his care for man then so great and is it nowe nothing No no hee is the same and though wee haue sinned yet hee is intreated and for Christ as hee was hee will bee carefull and good for man and to man euermore Yet this is not all but consider we further of this thus That if this dealing shewed loue and care to Adam then howe is it not eache one of our cases at this daye in some respect For before euer hee would haue anye of vs to lyue and breathe in this world wee see had hee not prouided Parents and Freends houses and comfortes and whatsoeuer might bee needefull for vs O loue then to vs also most kinde and a care that may assure vs hee will euer care for vs. Loue him and feare him honour him and serue him hee is your GOD who prouided for you before you were borne thinges needefull for you against you should bee borne and wyll hee euer forsake you nowe when you are borne O fayth increase growe and bee sâ—rong helpe Lorde helpe for fleshe is full fraile and faynter then I would 4 God breathed in his face the breath of life man was made a liuing soule God gaue life then and who can take it awaye without his leaue Can raging tyrants bluddy persecuters flye Iudases No no till hee will you cannot dye thunder they and threaten they neuer so much and breathe out slaughter euerye houre against you God gaue life and God must take it awaye it is one prerogatiue of his you neede not feare Againe who can preserue lyfe but hee that first gaue it No man no meanes And therefore vsing as you are occasioned what God hath appointed of any helpes yet caste your eye euer vpon the Fountaine from whome life came at the first It is an other prerogatiue againe of his to preserue life also and to giue his blessing for that purpose to his creatures Hearbes or Plants meates or drinkes men and their counsels whatsoeuer Againe life is the gifte of God therefore abuse not what God hath giuen you It was not of your selfe but it was giuen you you must accompt for it how you haue vsed it to the giuers praise and your owne discharge 5 God made a Paradise a Garden most pleasaunt as euer was that it might bee for euer to posteritie after a figure of a celestiall place abounding with innumerable comfortes for the godly prepared in Heauen Hee made not man in Paradise but translated him and put him in it after hee was created that it might resemble that wee also shall bee remooued from the place where wee firste tooke our beeing to a place with our GOD where wee shall neuer take ending God set in this Paradise thinges not onelye profitable for vse but pleasant also for sight thereby assuring vs that hee disliketh not our pleasures any more then our necessaries but most gratiously â—â—oweth that wee should haue both so that wee will let the Tree of lyfe alone that is so that wee doe not swell aboue that which is allowed vnto vs but be obedient to God and with praise and thankes vse his creatures 6 God set man in this Garden to dresse and keepe it not allowing Man in his moste innocencye to be idle no hee would not his Angels to wante what to doe but made them ministring Spirites Howe then should hee nowe when corruption hath caused a cursse and that cursse giuen cause of force to labour alowe lothsome idlenesse Bee sure hee dooth not bee sure hee will not And therefore all honest mindes will not looke for nowe what was not lawfull
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
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
wee the oportunitie of this Vision when it was Surely when Abraham was returned from the rescue of Lot and was now in a great feare what might be faull him by those Kings whome he had so pursued conquered and deliuered his freend from He was a stranger and they at home hee but a few they of great power alyance and kindred howe should it bee but they would combine together to destroye him and neuer put vp and digest what he had doone to them This multiplied in Abrahams minde as all feare will and gaue him many a secret gripe that all the world felt not so well as hee But behould a gracious God a deare and tender father that neuer slumbreth nor sleepeth when his be in agonies and perplexities In this oportunitie of time he appeareth to his seruant renueth his promise to his great comfort and dasheth in sunder with his wordes of sweete mercy the bones of all such troubled thoughts and fearefull concepts Could Abrahams heart haue wished his comfort in a more fit time Did hee not thus againe before when Lot was departed from him Let it euer then be one of our notes in reading the word how fitly in respect of time and neede God comforteth his and let vs know that he is one and the same for euer to all that put their trust in him He seeth what Abraham wanteth and when he wanteth and seeth he not vs Hee gaue Abraham what hee wanted and when he wanted it and is â—e onely his God Stirre we then vp the faith within vs euer euer to trust in him to depend on him and to expect from him our wanted helpes euen in the very time they may best steede vs. 3 Let vs marke the manner of comforte and the wordes themselues Feare not Abraham saith he I am thy buckler and thine exceeding great rewarde He telleth him not that his enemies be wicked and he iust or that they shall be weake and he strong or any such matter but this he saith onely I am thy shield Teaching vs that this is enough against all the threats of foes and terrors of a whole worlde if God care for vs and take vppon him to be our shield against them Earthly hearts do not conceyue this but they crie Giue me friends and fauour with men with Princes with Noblemen with Magistrates and Gentlemen giue me gold and siluer giue me alyance and kindred and such like and then let me alone but if we want these all or some woe be to vs we cannot liue we shall be so crossed so snubbed so brow-beaten so pinched a thousand wayes that death were better a great deale then such a life But O carnall wretches and carnall comforts is God nothing and man all is the Creator so weake and the creature so strong where are our eyes If these things bee had with Gods fauour they are good meanes and may bee our comforte but if these wante and God loue is hee all to weake to shielde vs God forbid Naye onely his loue is life and libertie though all the worlde with his power were set against vs. And this is that which in this place God would haue Abraham to see That hee might not thinke alas I am a stranger weake and without friendes great men malice me and howe shall I doe howe can I scape their handes c. away saith GOD Abraham with such concepts I am thy Buckler and I tell thee that is inough against all thy foes were they neuer so manye and mightie Truthe Lorde truthe and farre bee it from vs euer to thinke otherwise If thou be with vs who can be against vs to hurt vs. If I walke in the middest of the shadow of death saith the Prophet Dauid I will not feare any euill and why Quia tu mecum es Because thou art with mee and O Lorde it is our songe also increase our faith for thy merciâ— sake 4 In that hee saith hee is his rewarde and not onely so but his exceeding great rewarde wee doe well see there is no losse in seruing God as the wicked doe complaine in the Prophet Malachie that there is but on the contrarye side this is profitable and most profitable yea this is riches and exceeding great riches For what hath Heauen or Earth that is not ours God himselfe is ours and wee are his and vnto God what may be added for more perfection Dâ—uid saith The Lorde is his â—â—epheâ—rd and therefore hee shall wante nothing And may not wee say the Lorde is our God our Father our shield and buckler yea our rewarde and exceeding great rewarde therefore we are riche and loose not by his seruice Most truly may wee say it euermore and moste sweetlye should wee taste it when wee are tempted It is wealth to haue Corne and Wine and Oyle increased but sure farre greater wealth to haue the light of Gods countenance lifted vp vpon vs in the Prophets iudgement It is gaine To haue our Garners filled with all manner of store to haue our Oxen strong to labour no leading into captiuitie nor anye complayning in our streets and the people bee happie that bee in such a case but surelye yet farre greater gaine it is to haue the Lorde for our God and rather rather happye bee they that inioye that mercy then all the former 5 When Abraham sayth to God yea but O Lorde what wilte thou giue mee seeing I goe childlesse c. We may see the weakenesse of Gods children euen his deere ones and cheefe-ones if things answer not theyr desires They are a little impatient and thinke lesse of many mercies that both they haue and are promised after to haue because they wante some one thing that they would gladlye haue So was Abraham heere for wante of a Childe as if hee should haue sayde O Lorde what is all thou promisest whilst this wanteth that I haue no issue This is a great corruption in vs and wee must beware For if God were not mercifull it were the waye to robbe vs of all to thinke light of anye for wante of some Let vs not thinke it is denyed that is differred God hath his tymes for all thinges and bounde are wee to his Maiestie for what wee haue till more come and though neuer more come 6 When Abraham thus vttered his greefe for wante of seede God telleth him in great goodnesse hee should haue seede according to his desire yea farre and farre aboue that which hee could imagine or aske For as the stars of heauen so should his seede be for number A gratious promise to a greeued minde for that same thing But when or wherein will not God be good to those that truly serue him this promise Abraham beleeued saith the text and it was counted vnto him for righteousnes By faith then was Abraham iustified we plainly see and is there an other way for other men this were madnes to thinke
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
noteth in all likelyhood quarrels would haue growne and perrillous contentions Esau was mightie fierce and irreligious and what conscience such men make to wrong and wringe a good man the world yet sheweth too much All this God preuenteth in mercy to his Iacob and maketh Esau giue place Cast we our care then vpon God and labour to be his we shall euer bee cared for 3 Their riches were so great that they could not dwell together saith the text that they could not dwell together and the land wherin they were strangers could not receiue their flockes Let neuer then filthy feare to want in this world what may be good for vs wound our soules with distrust in God The beasts of the field the foules of the ayre and the fishes of the Sea be all his yea the whole earth and all that is therein is his as the Psalme sayth If to Iacob and Esau hee be able to giue such wealth when went his powerfull might from him that hee cannot do it againe to you to me to whom soeuer his good pleasure is and shalbe If in a straunge country their flockes be so many let my soule neuer dispaire for place but dwell where the Lorde appointeth and with beleeuing heart remember such examples as this Yea let it go to bed with you let it rise with you write vpon your hand and print it in the very veines of your hart what the Psalmist saith The Lorde God is the Sonne and shield vnto vs the Lord wil giue grace and glorie and no good thing will he withhold from them that walke vprightly He that honoureth me him wil I honour saith the Lord and hee will not breake a promise to very Esau of any good or comfort as you see in this whole chapter Be not we faithles then but faithfull 4 A sweete comfort againe I see here in this that if a man and woman feare the Lord themselues if religion be setled in the furrowes of their hearts as it was in Isaac and Rebecca surely euen vnto their wicked children if they haue any yet for the parents sake God granteth often worldly fauours as here to Esau who would not then with a faithful heart loue such a God He loued Iacob and hated Esau yet Esau beeing the sonne of a good father and of a vertuous and religious mother the fountaine of mercy and God of all goodnes to his true seruants euen the God of heauen wil shew mercy to this Esau thus farre as in the world to make him a great one and to giue him riches Againe I see worldly slate no good cause why men should forget themselues and waxe proud but euer looke at the inward heart what pietie is there least painted port glistring glory of this fading world be vnited in my person with the hatred of God concerning future state as it was in Esau I haue hated Esau saith the Lord and yet his pompe thus great Were this thought of peraduenture our hearts would chaunge and with lesse regarde of earthly showe make earnest search for the fauour of God how indeed wee may be assured of it towards vs euer 5 God promised Iacob that Kings should come out of him but behold as yet all the glory in Esau How then hath God forgotten or will he faile in faithfulnesse toward his seruant No no you knowe what glorious Princes came of Iacob in time and the Prince of Princes that sitteth vppon his throne for euer Christ Iesus Bâ—t as yet Iacobs show is lesse and Esau his ruffe hath the eyes of men Thereby wee learning that Gods vsuall maner is to keepe his children vnder faith and hope in this world euer What pleaseth him hee performeth in Iacobs life and the rest his faith is exercised within hope assured of it in time so with an other and an other after him and still there is vse of faith and hope in this world with the godly Bee content then with what God granteth and beleeue the rest if it be promised 6 The inuention of mules specified in this Chapter sheweth the busie curiositie of some mens natures giuen to newes and straunge inuentions not contented with simplicitie and plainenes nay discontented with the course of gods nature many times If wee praise this inuention take heed wee touch not Gods former distinction of their kindes and sexes which hee had created Therefore rather blame I then praise such needles newes as this was 7 You see in this Chapter as I said before all the glory in Esau and Iacob hath little but hereafter these Edomites fall and the Israelites rise Therefore thus let vs profit by it as neuer with the lustie bloods of this sinfull world to despise the slow going forwarde of the children of GOD or the cause that they maintaine Sat citò si sat bene Soone inough if well inough that is fast inough if with Gods fauour and better a stable estate that is in longer time atteined then a fickle fading estate got in hast Not vnlike the grasse vpon the wall top that is soone vp but assoone withered and gone againe Lastly for genealogies in this Chapter layd downe I referre them to each mans diligence that list to search them wishing the Apostles counsell followed in this matter euer 1. Tim. 1. Verse 4. and Tit. 3.9 For our Pedigrees in these dayes as they haue an vse modestly and moderately looked into so shewe they mens vanities otherwise vsed who yet would not like to bee called vaine Maximilian the Emperour forgot himselfe in it as I haue shewed before and of his very Cooke hee was reprooued Let not the wise man glorie in his wisedome nor the strong man in his strength much lesse in ioyned Pedigrees but hee that glorieth let him glory in the Lord and that his name is written in the booke of life and he reckoned in the rowle of the righteous He that is ouer busie in laying downe his auncestors whilst he seeketh to be esteemed as descended of them is often iustly despised as degenerated from them and not in any measure seeking to expresse the vertues in them But let thus much serue both of this matter and of the Chapter Chap. 37. The heads of this Chapter are chiefly three The hatred of the brethren towards Ioseph Their treacherie against him The lamentation of Iacob his father for him THe causes of their hatred are specified in the Chapter to be these His complaining of them to his father verse 2. His fathers great loue to him aboue them ver 3. And the dreames which he had seeming to note a superioritie ouer them like to ensue in him ver 5. c. The greatnes of their malice is also mentioned when it is said they hated him and could not speake peaceably vnto him verse 4. For particulars to beginne with the first cause of their malice towardes him because he brought their euill as the text saith to his father it
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
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
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
kinde nature no doubt blessed him and blessed God for him and so for you if you doo the lyke Am not I vnder God O speech of a gratious heart I cannot make an ende to thinke of it But I must be ruled Let me remember you therefore of his second argument Why saith hee should I bee angry with you since what you did euill the Lorde hath turned to good and to the sauing of many liues No no. I wil looke vpon him and not vpon you and his mercy shall blotte out your offence Therefore whilest that is in mine eye whiche I trust shal neuer from eye whilest I haue an eye feare not I may not I cannot I wil not hurt you No I will nourish you and your children And this shalbe an argument vnto you without all doubt that I am your brother stil in all loue and nature of a kinde brother Thus did hee cheare them and euen make them to liue who were lyke dead men before him for feare This last argument is woorthie marking namely that by his deedes of loue to them hee would shewe that he had forgiuen them Should our forgiuenes be measured by this rule would it shewe well God knoweth all and the worlde seeth this that the tongue saying we haue forgiuen yet our hande hoâ—â—eth in the least curtesie which may passe from vs. This was not Iosephs forgiuenes but in token that all was faithful I wil nourish you and your children saith hee that is I wil doo you all the good that I can Sweet Ioseph then sweet are thy words and sweet are thy deeds true is thy loue and thy fauour faithfull therefore tokens folow it as the heat the fire liue thou in this to our example euer and thy honour for such arguments bee neuer forgotten 8 So Ioseph dwelt in Egypt hee and his fathers house and Ioseph liued an hundreth and tenne yeares The Lord being mercifull to his people continued the life of a good Magistrate long vnto them The lyke mercy is with him stil to preserue vnto vs our comfort and our head gouernour his faithfull seruant our gracious Souereigne if wee intreat him by feruent prayer framing our liues to his lyking more and more and thanking him truly for so great a good If not as mercy keepeth so so iustice taketh that the cryes maye rynge when it is too late 9 Ioseph saw Ephraims children euen vnto the third generation which was a great blessing also Manasses childrens children So dealeth God with his chosen when he wil and hee wil when to them it may be good Be it therefore with vs as hee pleaseth and that is best for vs. If we liue yet he must blesse and if we dye yet neither hee nor that power in him dieth to be fauourable to our seede and to blesse them in mercy when we are gone His promise also is past alreadie I wilbe thy God and the God of thy seede after thee and what would we more if our consciences tel vs we are in this couenant Lastly Ioseph dieth also and taketh an oath of his brethren to remoue his bones when God should visite them by deliuering them out of Egypt to carry them to the land of promise Wher in his faith as his fathers before him did appeare as the Apostle witnesseth to the Hebrewes Their faithfulnesse in so doing when they remoued we see in Exodus Thus ended Ioseph the renowned seruant of God the faithful seruant of his Lord and maister and the nourcing father of all his kindred with him endes this booke and with it my labour which to the Lord of mercy I most humbly now commend that it may finde a blessing with him to the glory of his name to the comfort of his people and to the mouing of others whose leisure is greater whose gifts be better to consider what wanteth to a multitude in this land and to relieue them according to their reaches Praying thee also good Christian reader to whom there may be any vse of this my poore labor to goe forward with thy holy exercise of reading the scriptures to take thy bible into thy hands anew and euer when thou hast read a Chapter to read these notes ouer vpon the same and to conferre them with the text And if thus both thy feeling and comfort increase to blesse God the authour of all mercies and namely of this and to pray for him truly who loueth thee hartely and shall so continue FINIS Corrections Folio 6. line 5. read would fol. 37. b. line 9. his fol 47. b. line 20. f. all fol. â—0 b. line 5. is fol. 67. line 1. asked for Sarah saying where is â—oâ—d note line 3. these fol. 69. line 33. the religion ibi and line fol. 121. b. lin 4. dealings fol. 122. line 34. similitude Heb. 5. Act. 15.21 Esay 29. â—1 2 â—er 3. Ephes 1. August 15. de 〈◊〉 dei cap. 6. Luc. 11.13 Hieron in proâ—m epist ad Galat. 1. Sam. 5. 1. Cor. 3. Exod. 36. Iohn 4.38 Num. 21.17 Exod. 1. Iohn 1. 2. Cor. 5. Verse 1. The Trinitie createth Acts. 4.24 Iob. 38.4 Hebr. 1.10 Psa 102.25 Iohn 1.3 Iob. 26.13 33.4 Zanch. de tribus Elo him 14. pag. 1. par Metandis Iere. 10.11 In Genes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Colo. 1.15 1. Cor. â— 6 Note Verse 1. Acts. 4.24 Iohn 1.3 Iohn 8. 1. Epist 2. 3.8 Syra 19.24 The 1. are against the creation of the world Iohn 8.29 Rom. 11.34 Psal 33. Rom. 4.17 Lib. 2. ca. 5. Prou. 16.1 Psa 103.22 Rom. 11.36 Psal 19.1 Esai 40.26 Gen. 1.28 Psal 8.7 1. Cor. 3.22 Psal 104.24.31 Hurtfull beasts and such like why created De ira dei cap. 13. How the creation profiteth vs to the knowing of God Psal 19. Psal 8.3 How Moses could write of these so long before him done Act. 7.22 Vers 7. Waters aboue the fyrmament to what vse Vers 14. Astrology not warranted Esay 47.12 Eccles 7.2.8 Chap. Esai 41.22 Psa 104.19 Aâ—g in quest De ciuit Dei confess in Psalmos contra Academ Gods Image what it is How doth God appoint man foode before his fall Vers 31. Folow God in doing all well Gods loue prouideth all readie for man before hee is made Creation of Angells Verse 2. How God resteth How the Father yet worketh c. Diuers Sabboths Ends of the Sabboth Exercises Rayne the gift of God Leu. 26.4 Deu. 11.14 Iere. 5.24 God will neuer waÌ„t meanes Verse 7. Mans base matter should humble him All made ready to man God no les carefull of vs then of Adam Verse 7. God both giuer and taker of life No phisick without God can profit Life must be accomted for Verse 8. Paradise made for a figure of Heauen Verse 9. Some pleasures alowed Verse 15. Idlenesse hated of God from the beginning Verse 17. Man scholed to obey euen in Paradise Learne of God howe to bring vp youth Verse 18 Verse 21. The holinesse of mariage Math. 19. 1.